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t THEOLOGICAL  SEMINARY,  | 
Princeton,  'N.  J-   r  .    .w 

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|        Case/  | 

£         SfteZ/,         Section..  | 

§     v  Book,        Nd, 

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B£l4tS" 


E  I  I  L  S 


FOUNTAIN   OF   WISDOM, 


BOOK  OF  PROVEEBS 


ARRANGED    AND    ILLUSTRATED 


By  WILLIAM  M.  ENGLES,  D.D. 


PHILADELPHIA: 

PRESBYTERIAN  BOARD  OF  PUBLICATION. 

1845. 


Entered  according  to  the  act  of  Congress,  in  the  year  1845,  by  A. 
W:  Mitchell,  M.D.,  in  the  office  of  the  Clerk  of  the  District  Court 
for  the  Eastern  District  of  Pennsylvania. 


Printed  by 
Wm.  S.  Martien. 


CONTENTS 


Page 

Introduction 9 

The  Fear  of  God 16 

The  Fear  of  Man 18 

Divine  Government 20 

Civil  Government 23 

Docility 25 

Affliction 27 

Righteousness 29 

A  Good  Name 32 

Humility  and  Pride 34 

Liberality  and  Benevolence 37 

Friendship 40 

Neighbours 42 

Forbearance -  . .  45 

Government  of  the  Tongue 47 

Moderated  Desire 50 

Early  Piety.    52 

Filial  Obedience 55 

Discipline 59 

Duty  to  Enemies 62 

Temperance 64 

Honesty  in  Business 67 

Industry 72 

Slothfulness    75 

Riches 78 

The  Poor 82 


4  CONTENTS. 

Page 

Mercy  and  Cruelty 85 

Prudence 88 

Cheerfulness 91 

Keeping-  the  Heart     95 

Steadfastness  of  Purpose 98 

Trust  in  God 101 

A  Good  Wife 104 

Reproof 108 

Falsehood Ill 

Deceit 115 

Anger..... 118 

Ingratitude 121 

Envy 124 

Self-conceit 127 

Injustice  and  Oppression 130 

Tale-bearing 133 

False  Witness. 135 

The  Scorner 138 

Folly '. 140 

Evil  Company 143 

Strife  and  Contention 146 

Guilty  Apprehensions 150 

False  Confidence 153 

Warnings  against  Licentiousness 15 G 

Contrition  and  Obduracy 160 

Unacceptable  Worship 163 

Character  and  Fate  of  the  Wicked 167 

The  Wicked  not  to  be  Envied 172 

The  Uncertainty  of  Time 177 

The  Conclusion 181 


PKEFACE. 


The  Book  of  Proverbs  is,  for  the  most 
part,  a  collection  of  independent  sentences 
or  apophthegms,  and  not  a  connected  trea- 
tise. The  author  does  not  expatiate  on 
the  subjects  which  engage  his  attention, 
but  in  a  sententious  manner  presents  the 
results  of  his  observation  and  reflection. 
These  condensed  sentences  evince  a  pro- 
found knowledge  of  human  nature,  and, 
as  constituting  a  portion  of  its  history, 
are  admirably  adapted  to  all  times  and 
places.  The  arrangement  of  them  under 
separate  divisions  has  been  suggested  by 
the  circumstance,  that  the  same  subject  is 
presented,  with  some  difference  of  aspect 
or  bearing,  in  more  than  one  proverb.  It 
is  not  presumed  that  the  classification  is 
complete,  or  that  it  embraces  every  part 
of  the  text ;  but  as  it  is,  it  affords  a  very 
desirable  variety  of  subjects,  which,  in  this 


PREFACE. 


method,  may  interest  the  serious  reader, 
and  suggest  to  his  mind  trains  of  salutary 
and  instructive  thought.  To  assist  this 
exercise  on  the  part  of  the  reader,  the  Re- 
flections, which  accompany  each  separate 
division,  were  written.  They  do  not  pre- 
tend to  be  an  exposition  of  the  Proverbs, 
nor  do  they  profess  to  bring  out  all  the 
points  suggested  by  the  inspired  writer  : 
but  keeping  in  view  the  general  subject 
proposed  in  the  section,  they  offer  hints 
relating  to  it,  not  amplified  into  treatises, 
but  briefly  expressed,  and  accompanied  by 
an  attempt  at  a  personal  application  of  the 
topic  treated.  The  writer  has  one  simple 
object  in  view,  which  he  would  be  most 
happy  to  attain,  and  that  is,  to  render  the 
perusal  of  the  Proverbs  a  matter  of  per- 
sonal interest  and  practical  benefit  to  the 
reader. 

The  proverbs  under  each  section  should 
first  be  deliberately  and  seriously  read, 
and  then  the  accompanying  reflections,  as 
showing,  by  way  of  example,  what  kind 
of  thoughts  they  are  calculated  to  suggest. 
A  single  section  might  with  advantage  be 
read  in  the  morning,  and  made  the  subject 


PREFACE. 


of  thought  during  the  day.  The  mind 
would  thus  be  stored  with  sound  rules  of 
conduct,  and  fortified  against  daily  occur- 
ring temptations. 

Let  the  reader  bear  it  in  mind,  that  the 
inspired  portions  of  this  volume  are  in- 
comparably the  most  important.  They  are 
the  "  Rills  from  the  Fountain  of  Wisdom." 
The  rest  has  little  pretension,  and  may 
greatly  need  the  kind  indulgence  and  for- 
bearance of  the  reader. 


FOUNTAIN  OF  WISDOM. 


INTRODUCTORY. 

When  Solomon  succeeded  to  the  regal  honours  of 
his  father  David,  God  submitted  to  him  the  choice  of 
a  gift,  with  which  he  should  be  endowed  on  his 
accession.  "Ask,"  said  the  Lord,  "what  I  shall 
give  thee."  The  youthful  monarch,  with  singular 
sagacity,  instead  of  asking  for  long  life,  princely 
wealth,  or  great  military  renown,  selected  as  the 
highest  gift,  "  an  understanding  heart."  His  choice 
pleased  the  Lord,  and  his  petition  was  answered ; 
"and  God  gave  Solomon  wisdom  and  understanding, 
exceeding  much,  and  largeness  of  heart;  and  Solo- 
mon's wisdom  excelled  the  wisdom  of  all  the  children 
of  the  east  country,  and  all  the  wisdom  of  Egypt,  for 
he  was  wiser  than  all  men,  and  his  fame  was  in  all 
nations  round  about."  Thus  excellently  endued,  he 
was  qualified  to  become  the  instructer  of  others.  A 
part  of  his  wisdom  is  sententiously  expressed  in  the 
Book  of  Proverbs,  and  it  has  lost  none  of  its  value  by 
transmission.  The  aged  may  be  made  wiser  by 
studying  its  maxims,  and  youth  may  derive  from  it 
the  most  salutary  rules,  for  the  establishment  of  their 
principles,  and  the  government  of  their  conduct. 

We  have  selected  and  arranged  under  particular 
heads,  some  of  the  sage  instructions  of  this  incom 
parable  teacher,  in  hope  that  those  who  taste  the 

2 


10  FOUNTAIN    OP    WISDOM. 

stream,  may  be  induced  to  go  with  greater  relish  to 
the  fountain,  from  which  it  is  derived. 

The  wisdom  of  which  Solomon  so  frequently 
speaks,  is  that  which  is  from  above.  Summarily,  it 
is  the  knowledge  and  practice  of  the  will  of  God  as 
revealed  to  us  in  his  word ;  and  the  most  sagacious 
and  learned  can  attain  it  only  in  an  imperfect  degree, 
unless  they  have  received  spiritual  illumination  from 
heaven.  He  may  have  the  reputation  of  being  a 
wise  man  who  conducts  his  worldly  affairs  with  dis- 
cretion ;  but  the  religion  of  the  gospel  is  the  only  true 
wisdom,  as  it  supplies  the  best  principles  of  action, 
and  the  most  correct  rules  of  life;  as  it  teaches  us 
how  to  live  and  how  to  die ;  how  to  attain  happiness 
here,  and  immortality  beyond  the  grave.  It  should 
ever  be  remembered  that  the  instructions  of  Solomon 
derive  great  additional  value,  when  received  through 
the  medium  of  the  gospel.  The  latter  furnishes  the 
motives  and  requisite  ability  for  reducing  to  practice 
those  rules  of  conduct,  which,  however  they  may 
commend  themselves  to  the  understanding,  will,  with- 
out such  aid,  be  comparatively  inoperative  on  the 
heart.  It  is  in  this  view,  that  the  proverbs  of  the  wise 
man  instruct  us  "to  know  wisdom  and  instruction, 
to  perceive  the  words  of  understanding;  to  receive 
the  instruction  of  wisdom,  justice,  and  judgment,  and 
equity;  to  give  subtlety  to  the  simple,  to  the  young 
man,  knowledge  and  discretion." 

The  man  thus  enlightened,  is  the  "  wise  man  who 
will  hear  and  will  increase  in  learning;  and  the  man 
of  understanding  who  shall  attain  unto  wise  coun- 
sels." Let  the  reader  of  this  little  book,  in  order  to 
derive  from  it  the  greatest  advantage,  accompany  it 
with  the  earnest  prayer  to  God  for  "  a  wise  and  under- 
standing heart." 


FOUNTAIN    OF    WISDOM. 


11 


When  the  infinitely  wise  God  condescends  to  teach 
through  the  lips  of  inspired  men,  there  should  be,  on 
our  part,  a  disposition  to  sit  at  his  feet  and  learn. 
However  responsibility  may  be  diminished  by  una- 
voidable ignorance,  that  is  not  the  predicament  of 
those  who  possess  abundant  and  well-  adapted  means 
of  instruction.  The  revealed  will  of  God  is  unfolded 
before  us,  and  its  teachings  are  illustrated  by  his  pro- 
vidence, and  enforced  by  the  operations  of  his  Spirit 
on  the  heart. 

This  is  beautifully  described  by  Solomon. 


Doth  not  wisdom  cry  ?  and  un- 
derstanding put  forth  her  voice  ? 

She  standeth  in  the  top  of  high 
places,  by  the  way  in  the  places 
of  the  paths. 

She  cricth  at  the  gates,  at  the 
entry  of  the  city,  at  the  coming 
in  at  the  doors. 

Unto  you,  O  men,  I  call ;  and 
my  voice  is  to  the  sons  of  man. 

O  ye  simple,  understand  wis- 
dom:  and,  ye  fools,  be  ye  of  an 
understanding  heart. 

Hear ;  for  I  will  speak  of 
excellent  things ;  and  the  open- 
ing of  my  lips  shall  be  right 
things. 

For  my  mouth  shall  speak  truth; 
and  wickedness  is  an  abomina- 
tion to  my  lips. 

All  the  words  of  my  mouth 
are    in   righteousness ,    there    is 


nothing  froward  or  perverse  in 
them. 

They  are  all  plain  to  him  that 
understandeth,  and  right  to  them 
that  find  knowledge. 

Receive  my  instruction,  and 
not  silver,  and  knowledge  rather 
than  choice  gold. 

Wisdom  crieth  without;  she 
uttereth  her  voice  in  the  streets : 

She  crieth  in  the  chief  place  of 
concourse,  in  the  openings  of  the 
gates:  in  the  city  she  uttereth 
her  words,  saying, 

How  long,  ye  simple  ones,  will 
ye  love  simplicity?  and  the  scorn- 
ers  delight  in  their  scorning,  and 
fools  hate  knowledge 7 

Turn  you  at  my  reproof:  be- 
hold,  I  will  pour  out  my  Spirit 
unto  you,  I  will  make  known  my 
words  unto  you. 


Wisdom  lifts  up  her  voice  in  public  places,  that  she 
may  be  heard  by  the  simple  and  uninstructed,  and 
proposes  to  impart  a  knowledge  of  divine  things  more 
precious  than  silver  and  choice  gold.  This  proffer  is 
accompanied  by  a  promise  to  the  docile,  of  superna- 
tural aid  from  the  Spirit  of  the  Lord. 

Divine  goodness  has  provided  a  peculiar  means  of 
instruction,  which  may  be  compared  to  wisdom  cry- 


12  FOUNTAIN    OF    WISDOM. 

ing  "  at  the  gates,  at  the  entry  of  the  city,  at  the  com- 
ing in  at  the  doors."  The  ministers  of  the  gospel  are 
a  class  of  men  consecrated  to  the  work  of  public  in- 
struction, who  are  required  to  go  into  the  highways 
and  public  places  to  communicate  to  the  people  sav- 
ing knowledge;  "  to  reprove,  rebuke, and  exhort  with 
all  long  suffering  and  doctrine,"  "  that  the  simple  ones 
may  no  longer  love  their  simplicity,  nor  scorners  de- 
light in  scorning,  nor  fools  hate  knowledge."  Blessed 
are  they  who  receive  the  heavenly  lesson  with  a  teach- 
able temper,  for  upon  them  shall  the  Spirit  be  poured 
as  a  "  spirit  of  wisdom  and  a  sound  mind." 

On  the  other  hand,  it  is  not  a  mere  matter  of  indif- 
ference that  men  reject  the  counsel  of  the  Lord.  As 
they  sow,  so  must  they  expect  to  reap.  The  kind 
invitation  of  God  being  declined,  and  his  proposal 
rejected,  his  favour  shall  be  withdrawn,  and  his  be- 
nignant face  be  clouded  with  wrath.  No  audience 
shall  be  given  to  the  agonized  prayer  of  the  sinner 
when  reduced  to  extremity,  but  the  most  appalling 
calamities  shall  thicken  round  his  path.  This  result, 
to  the  incorrigible,  is  delineated  in  the  following  start- 
ling language  of  the  wise  man. 


Because  I  have  called,  and  ye 
refused;  I  have  stretched  out  my 
hand,  and  no  man  regarded; 

But  ye  have  set  at  nought  all 
my  counsel,  and  would  none  of 
my  reproof: 

I  also  will  laugh  at  your  cala- 
mity; I  will  mock  when  your  fear 
cometh; 

When  your  fear  cometh  as  deso- 
lation, and  your  destruction  com- 
eth as  a  whirlwind;  when  distress 
and  anguish  cometh  upon  you. 

Then  shall  they  call  upon  me, 
but  I  will  not  answer;  they  shall 
seek  me  early,  but  they  shall  not 
find  me: 


For  that  they  hated  knowledge, 
and  did  not  choose  the  fear  of  the 
Lord: 

They  would  none  of  my  coun- 
sel: they  despised  all  my  re- 
proof. 

Therefore  shall  they  eat  of  the 
fruit  of  their  own  way,  and  be 
filled  with  their  own  devices. 

For  the  turning  away  of  the 
simple  shall  slay  them,  and  the 
prosperity  of  fools  shall  destroy 
them. 

But  whoso  hearkeneth  unto  me 
shall  dwell  safely,  and  shall  be 
quiet  from  fear  of  evil. 


FOUNTAIN    OF    WISDOM. 


13 


To  prevent  so  fearful  a  catastrophe,  the  most  win- 
ning representations  are  made  to  awaken  in  the  bosom 
of  man  a  love  for  heavenly  wisdom.  Who  can  read 
Solomon's  description  of  its  advantages,  both  in  a  tem- 
poral and  spiritual  point  of  view,  without  being  con- 
vinced in  his  own  judgment  of  the  importance  and 
necessity  of  giving  immediate  heed  to  the  things  which 
belong  to  his  peace? 


My  son,  forget  not  my  law  ;  but 
let  thine  heart  keep  my  command- 
ments : 

For  length  of  days,  and  long 
life,  and  peace,  shall  they  add 
to  thee. 

Let  not  mercy  and  truth  forsake 
thee  ;  bind  them  about  thy  neck ; 
write  them  upon  the  table  of  thine 
heart : 

So  shalt  thou  find  favour  and 
good  understanding  in  the  sight 
of  God  and  man. 

Trust  in  the  Lord  with  all  thine 
heart;  and  lean  not  unto  thine 
own  understanding. 

In  all  thy  ways  acknowledge 
him,  and  he  shall  direct  thy  paths. 

Be  not  wise  in  thine  own  eyes ; 
fear  the  Lord,  and  depart  from 
evil. 

It  shall  be  health  to  thy  navel, 
and  marrow  to  thy  bones. 

Happy  is  the  man  that  findeth 
wisdom,  and  the  man  that  getteth 
understanding. 

For  the  merchandise  of  it  is  bet- 
ter than  the  merchandise  of  silver, 
and  the  gain  thereof  than  fine 
gold. 

She  is  more  precious  than  ru- 
bies :  and  all  the  things  thou  canst 
desire  are  not  to  be  compared  unto 
her. 

Length  of  days  is  in  her  right 
hand  ;  and  in  her  left  hand  riches 
and  honour. 

Her  ways  are  ways  of  pleasant- 
ness, and  all  her  paths  are  peace. 


She  is  a  tree  of  life  to  them  that 
lay  hold  upon  her :  and  happy  is 
every  one  that  retaineth  her. 

My  son,  let  not  them  depart 
from  thine  eyes  :  keep  sound  wis- 
dom and  discretion : 

So  shall  they  be  life  unto  thy 
soul,  and  grace  to  thy  neck. 

Then  shalt  thou  walk  in  thy 
way  safely,  and  thy  foot  shall  not 
stumble. 

When  thou  liest  down,  thou 
shalt  not  be  afraid ;  yea,  thou 
shalt  lie  down,  and  thy  sleep  shall 
be  sweet. 

Be  not  afraid  of  sudden  fear, 
neither  of  the  desolation  of  the 
wicked,  when  it  Cometh. 

For  the  Lord  shall  be  thy  -con- 
fidence, and  shall  keep  thy  foot 
from  being  taken. 

Get  wisdom,  get  understanding, 
forget  it  not ;  neither  decline  from 
the  words  of  my  mouth. 

Forsake  her  not,  and  she  shall 
preserve  thee  :  love  her,  and  she 
shall  keep  thee. 

Wisdom  is  the  principal  thing ; 
therefore  get  wisdom  :  and  with 
all  thy  getting  get  understanding. 

Exalt  her,  and  she  shall  promote 
thee ;  she  shall  bring  thee  to  hon- 
our, when  thou  dost  embrace  her. 

She  shall  give  to  thine  head  an 
ornament  of  grace :  a  crown  of 
glory  shall  she  deliver  to  thee. 

Hear,  O  my  son,  and  receive  my 
sayings;  and  the  years  of  thy  life 
shall  be  many. 


14 


FOUNTAIN    OF    WISDOM. 


I  have  taught  thee  in  the  way 
of  wisdom ;  I  have  led  thee  in 
right  paths. 

When  thou  goest,  thy  steps 
shall  not  be  straitened ;  and  when 
thou  runnest,  thou  shalt  not  stum- 
ble. 

Take  fast  hold  of  instruction  ; 
let  her  not  go :  keep  her  ;  for  she 
is  thy  life. 

My  son,  attend  to  my  words ; 
incline  thine  ear  unto  my  say- 
ings. 

Let  them  not  depart  from  thine 
eyes  ;  keep  them  in  the  midst  of 
thine  heart. 

For  they  are  life  unto  those 
that  find  them,  and  health  to  all 
their  flesh. 

My  son,  if  thou  wilt  receive  my 
words,  and  hide  my  command- 
ments with  thee ; 

So  that  thou  incline  thine  ear 


unto  wisdom,  and  apply  thine 
heart  to  understanding: 

Yea,  if  thou  criest  after  know- 
ledge, and  liftest  up  thy  voice  for 
understanding ; 

If  thou  seekest  her  as  silver, 
and  searchest  for  her  as  for  hid 
treasures ; 

Then  shalt  thou  understand  the 
fear  of  the  Lord,  and  find  the 
knowledge  of  God. 

For  the  Lord  giveth  wisdom ; 
out  of  his  mouth  cometh  know- 
ledge and  understanding. 

He  layeth  up  sound  wisdom  for 
the  righteous  :  he  is  a  buckler  to 
them  that  walk  uprightly. 

He  keepeth  the  paths  of  judg- 
ment, and  preserveth  the  way  of 
his  saints. 

Then  shalt  thou  understand 
righteousness,  and  judgment,  and 
equity ;  yea,  every  good  path. 


In  view  of  this  representation,  how  truly  has  it  been 
said  by  another  inspired  writer,  that  "  godliness  is 
profitable  for  all  things,  having  the  promise  of  the  life 
that  now  is,  and  of  that  which  is  to  come."  In  a 
merely  temporal  point  of  view,  it  is  "heaven's  best 
gift  to  man."  It  is  indeed  "  the  principal  thing." 
Man  is  never  so  ennobled  as  in  its  possession.  It  is 
life,  not  subject  to  sudden  termination;  it  is  health,  not 
liable  to  decay ;  it  is  wealth,  far  more  precious  than 
rubies ;  it  is  happiness,  ever  tending  to  a  glorious  con- 
summation. In  sanctifying  the  heart,  it  prepares  a 
place  for  the  exercise  of  those  gracious  affections, 
than  which  nothing  can  more  adorn  and  beautify  the 
character;  in  controlling  the  passions,  it  removes 
many  of  the  causes  which  disturb  our  own  peace  and 
affect  our  friendly  relations  with  others;  and  in  en- 
forcing right  principles  of  action,  it  makes  us  consult 
the  interests  of  others  in  consulting  our  own.     How 


FOUNTAIN    OF    WISDOM.  15 

sweetly  it  tranquillizes  the  mind  that  reposes  in  God! 
Enemies  cannot  wrest  it  from  us,  nor  dangers  affright 
its  possessor.  Grace  enables  us  to  say,  "  whether  I 
live,  I  live  unto  the  Lord,  or  whether  I  die,  I  die  unto 
the  Lord,  so  that  whether  living  or  dying,  I  am  the 
Lord's."  He  that  has  this  heavenly  wisdom  and  uni- 
formly obeys  its  dictates,  shall  find  "  its  ways  plea- 
santness, and  all  its  paths  peace." 

Having  premised  these  things  in  relation  to  the 
great  principle  of  heavenly  wisdom,  we  will  follow 
the  wise  man  in  his  exemplifications  of  it  in  practical 
life,  that  we  may  not  only  hear,  but  learn  to  do  the 
will  of  God. 


16 


FOUNTAIN    OF    WISDOM. 


THE  FEAR   OF   GOD. 


The  fear  of  the  Lord  is  the 
beginning  of  wisdom :  and  the 
knowledge  of  the  holy  is  under- 
standing. 

In  the  fear  of  the  Lord  is  strong 
confidence,  and  his  children  have 
a  place  of  refuge. 

The  fear  of  the  Lord  prolongeth 
days :  but  the  years  of  the  wick- 
ed shall  be  shortened. 

The  fear  of  the  Lord  is  to  hate 
evil :  pride,  and  arrogancy,  and 
the  evil  way,  and  the  froward 
mouth,  do  I  hate. 

The  fear  of  the  Lord  is  the  in- 


struction of  wisdom ;  and  before 
honour  is  humility. 

The  fear  of  the  Lord  is  the 
beginning  of  knowledge :  but 
fools  despise  wisdom  and  instruc- 
tion. 

The  fear  of  the  Lord  is  a  foun- 
tain of  life,  to  depart  from  the 
snares  of  death. 

The  fear  of  the  Lord  tendeth  to 
life :  and  he  that  hath  it  shall 
abide  satisfied;  he  shall  not  be 
visited  with  evil. 

By  the  fear  of  the  Lord  men 
depart  from  evil. 


We  distinguish  between  a  reverential  and  a  slavish 
fear  of  God;  the  one,  awakened  by  a  profound 
sense  of  his  majesty;  the  other,  by  an  apprehension 
of  his  inflexible  justice.  The  one,  consisting  with  ad- 
miration and  love;  the  other,  associated  with  distrust 
and  hatred.  The  reverential  fear  of  the  Christian  does 
not  repel  him  from  God,  but  powerfully  induces  him 
to  renounce  every  feeling  and  act,  which  would  op- 
pose the  divine  purity  or  provoke  the  divine  displea- 
sure. That  which  is  slavish,  on  the  contrary,  has  no 
influence  in  purifying  the  heart,  although  by  its  pre- 
sence, it  mars  the  enjoyment  of  the  pleasures  of  sin. 
Our  first  and  best  knowledge  commences  in  a  reve- 
rential fear  of  God,  which  operates  as  a  restraint  upon 
our  lusts,  and  incites  us  to  a  fulfilment  of  the  duties, 
resulting  from  our  moral  relations  to  God.  He  that 
thus  fears  will  hate  sin  and  love  holiness;  and  thus  it 


FOUNTAIN    OF    WISDOM.  17 

becomes  a  "fountain  of  life,"  a  source  of  spiritual 
blessings,  and  "prolongeth  days,"  by  inducing  the 
avoidance  of  those  sins,  which  are  so  inimical  to  the 
temporal,  as  well  as  the  eternal  well-being  of  man,  as  to 
make  it  true  of  the  wicked,  who  practise  them,  that 
they  do  not  "live  out  half  their  days." 

My  soul,  the  God  to  whom  thou  art  accountable  is 
a  great  God, holy, just,  omniscient  and  almighty!  Sin 
is  the  object  of  his  abhorrence,  and  shall  not  go  un- 
punished. Stand  in  awe  of  him  and  sin  not.  Study 
his  willjObey  his  commandments,  and  this  will  be  thy 
best  security  against  the  fate  of  those  who  while  they 
fear  God  as  a  judge,  and  hate  his  perfections,  still 
cling  to  their  sins  and  perish  in  their  folly. 


IS  FOUNTAIN    OF    WISDOM. 


THE  FEAR  OF  MAN. 


The  fear  of  man   bringeth  1  his  trust  in  the  Lord  shall  be 
a    snare :    but   whoso    putteth  I  safe. 


The  principle  here  condemned  is  one  which  is  pro- 
lific of  much  mischief  to  the  souls  of  men. 

One  manifestation  of  it  is  in  seasons  of  personal 
danger,  when  the  alternative  is  presented  of  adhering 
to  our  principles  at  all  hazards,  or  securing  personal 
safety  by  their  sacrifice.  When  persecution  rages, 
there  may  be  strong  temptation  to  secure  life  at  the 
sacrifice  of  a  good  conscience.  It  was  in  such  circum- 
stances that  Peter  denied  his  Lord;  and  many  have 
been  frightened  from  their  steadfastness,  by  the  sight 
of  the  gibbet  and  the  stake.  Thus,  of  two  evils,  they 
have  chosen  the  greater; — fearing  man  who,  although 
he  had  power  to  kill  the  body,  had  no  more  that  he 
could  do;  and  forgetting  to  fear  God,  who  had  power 
to  cast  both  body  and  soul  into  hell. 

Another  manifestation  of  this  principle,  still  more 
common  and  insidious,  is  when  religious  obligations 
are  disregarded  from  fear  of  incurring  the  displeasure 
of  our  fellow  men,  or  the  ridicule  of  the  ungodly. 
When  life  is  not  in  jeopardy,  cowardice  may  dictate 
silence  where  there  should  be  an  open  avowal  of  our 
principles;  or  such  a, modified  expression  of  them,  as 
will  do  violence  to  our  convictions  of  duty.  How 
many,  too,  from  fear  of  ridicule,  have  been  led  to 
resist  those  salutary  convictions,  which,  if  cherished, 


FOUNTAIN    OF    WISDOM.  19 

might  have  resulted  in  their  eternal  salvation!  To 
them,  of  a  truth,  the  fear  of  man  has  been  a  snare, 
from  which  their  soul  will  in  vain  struggle  to  escape. 

The  criminality  of  this  fear  of  man  consists  in  the 
distrust  of  the  Divine  care  and  goodness  which  it 
implies.  Our  heavenly  Father  never  places  us  in  a 
situation  in  which  the  renunciation  of  principle  be- 
comes imperative.  The  evil  apprehended  is  often 
more  imaginary  than  real,  and  with  the  temptation 
there  is  a  way  of  escape  that  we  may  be  able  to  bear 
it.  Even  in  the  most  difficult  and  trying  cases,  the 
Divine  promise,  of  strength  sufficient  for  our  day,  is 
an  ample  support. 

My  soul,  cast  off  the  fear  of  man  which  bringeth  a 
snare,  and  put  thy  trust  in  the  Lord  that  thou  mayest 
be  safe.  Regard  no  temporal  advantage,  not  even 
life  itself,  as  an  equivalent  for  the  loss  of  the  Divine 
favour.  Remember  that  what  may  be  gained  by 
proving  unfaithful  to  God  and  his  truth,  will  be  tran- 
sient and  unsatisfying,  whilst  in  the  sacrifice  of  a 
good  conscience,  thou  mayest  expect  future  remorse 
and  eternal  self-accusation. 


20 


FOUNTAIN    OF    WISDOM. 


DIVINE   GOVERNMENT. 


Counsel  is  mine,  and  sound 
wisdom  :  I  am  understanding ; 
I  hare  strength. 

By  me  kings  reign,  and  princes 
decree  justice. 

By  me  princes  rule,  and  nobles, 
even  all  the  judges  of  the  earth. 

The  eyes  of  the  Lord  are  in 
every  place,  beholding  the  evil 
and  the  good. 

Man's  goings  are  of  the  Lord ; 


how  can  a  man  then  understand 
his  own  way  ? 

The  Lord  hath  made  all  things 
for  himself:  yea,  even  the  wick- 
ed for  the  day  of  evil. 

A  man's  heart  deviseth  his 
way  :  but  the  Lord  directeth  his 
steps. 

Many  seek  the  ruler's  favour ; 
but  every  man's  judgment  cometh 
from  the  Lord. 


There  is  one  Lord  and  Supreme  Governor  of  the 
universe.  By  his  almighty  word  the  world  was  crea- 
ted, and  to  his  continued  care  it  is  indebted  for  its 
preservation.  His  providence  or  government  extends 
to  objects  and  events  the  most  minute,  as  well  as  to 
concerns  the  most  grand  and  magnificent.  It  is  he 
who  imparts  motion  to  the  orbs  of  heaven,  and  the 
light  dust  which  floats  in  the  air ;  by  him  alike,  the 
destiny  of  empires  and  the  fate  of  a  sparrow  are  deci- 
ded.    His  providence  rules  over  all. 

Human  governments  are  subordinate  and  subsidi- 
ary, while  the  great  pervading  Spirit  which  directs 
and  controls  all  human  affairs,  is  God.  Mysterious 
and  incomprehensible  as  many  things  may  be,  both 
in  the  history  of  the  Church  and  the  world,  yet  of 
this  we  may  be  assured,  that  nothing  happeneth  by 
chance;  but  every  thing  is  in  accordance  with  a  supe- 
rior and  controlling  agency,  developing  and  perfecting 
the  plans  of  the  great  Creator  and  Governor  of  the 


FOUNTAIN    OF    WISDOM.  21 

world.  Rulers  and  subjects;  the  righteous  and  the 
wicked;  events  calamitous  and  prosperous,  have  all 
their  subordinate  places  in  his  scheme  of  providence. 
When  he  has  a  purpose  to  accomplish,  the  means  are 
ever  at  hand;  he  rules  and  overrules;  human  impro- 
babilities become  certainties,  and  certainties,  impossi- 
bilities; the  counsels  of  the  most  sagacious  statesmen 
are  converted  into  follies,  and  the  victory  is  wrested 
from  the  hand  of  the  most  skilful  and  heroic  captain. 

When  he  wills  it,  the  ungodly  may  triumph,  and 
the  virtuous  be  oppressed.  Those  whom  he  has  called 
and  chosen  with  a  holy  calling,  and  who  are  dear  to 
him  as  the  apple  of  his  eye,  may  endure  many  and 
grievous  afflictions,  and  the  Church,  his  peculiar  heri- 
tage, may  be  made  to  pass  through  the  fiery  ordeal; 
yet  the  mystery  will  soon  be  solved,  and  when  his 
purposes  are  unfolded,  their  wisdom  will  be  displayed. 

Solomon  was  a  wise  and  powerful  sovereign,  to 
whom  millions  were  subject;  and  yet  he  was  aware, 
that  his  elevation  was  from  God,  and  that  all  the  acts 
of  his  government,  in  which  his  will  seemed  supreme, 
were  dependent  on  an  overruling  Providence.  How 
important  that  all,  both  rulers  and  subjects,  should  be 
impressed  with  the  same  truth,  that  they  might  see  the 
futility  of  their  wisest  arrangements,  when  made  with- 
out reference  to  the  divine  will  ! 

Remember,  my  soul,  that  thou  art  a  subject  of  a 
divine  government,  and  that  he  who  manages  thy 
affairs,  is  the  all- wise  God.  Art  thou  in  covenant 
with  him,  and  canst  thou  address  him  as  Abba,  Fa- 
ther? If  thou  canst,  neither  life  nor  death,  nor  things 
present  nor  things  to  come  can  separate  thee  from  his 
love.  Fixed  on  this  rock,  convulsions  may  shake  the 
world;  empires  may  decay  and  crumble  into  ruin; 

3 


22  FOUNTAIN    OP    WISDOM. 

poverty  may  bring  its  discomforts,  and  pain  its  restless 
tossings;  friends  may  prove  false  and  enemies  conspire 
thy  ruin;  and  even  death,  the  last  enemy,  may  exe- 
cute his  commission,  and  yet  all  shall  be  well.  The 
Lord  thy  Saviour,  the  holy  one  of  Israel,  who  pos- 
sesses the  treasures  of  everlasting  might,  will  so  over- 
rule all  events,  that  instead  of  harming  thee,  they  shall 
work  together  for  thy  good.  Rejoice  then  and  be 
glad,  for  the  Lord  reigns ! 


FOUNTAIN    OF    WISDOM. 


23 


CIVIL   GOVERNMENT. 


The  king  that  faithfully  judg- 
cth  the  pooi-,  his  throne  shall  be 
established  for  ever. 

The  king  by  judgment  estab- 
lisheth  the  land  :  but  he  that  re- 
ceiveth  gifts  overthroweth  it. 

The  prince  that  wanteth  under- 
standing is  also  a  great  oppressor: 
but  he  that  hateth  covetousness 
shall  prolong  his  days. 

It  is  an  abomination  to  kings  to 
commit  wickedness:  for  the  throne 
is  established  by  righteousness. 

If  a  ruler  hearken  to  lies,  all  his 
servants  are  wicked. 

When  the  righteous  are  in  au- 
thority, the  people  rejoice :  but 
when  the  wicked  beareth  rule,  the 
people  mourn. 

Where  no  counsel  is,  the  people 
fall :  but  in  the  multitude  of  coun- 
sellors there  is  safety. 

They    that    forsake    the    law 


praise  the  wicked :  but  such  as 
keep  the  law  contend  with  them. 

When  righteous  men  do  re- 
joice, there  is  great  glory:  but 
when  the  wicked  rise,  a  man  is 
hidden. 

When  the  wicked  rise,  men 
hide  themselves  :  but  when  they 
perish,  the  righteous  increase. 

To  have  respect  of  persons  is 
not  good :  for,  for  a  piece  of  bread, 
that  man  will  transgress. 

A  wise  king  scattereth  the 
wicked,  and  bringeth  the  wheel 
over  them. 

It  is  not  good  to  have  respect 
of  persons  in  judgment. 

It  is  not  good  to  accept  the  per- 
son of  the  wicked,  to  overthrow 
the  righteous  in  judgment. 

Righteousness  exalteth  a  na- 
tion, but  sin  is  a  reproach  to  any 
people. 


How  much  wisdom  is  compressed  in  these  brief 
sentences !  Civil  government  is  an  ordinance  of  God, 
and  the  duty  of  reverence  and  obedience  to  rulers  is 
explicitly  taught  in  his  word.  It  is  a  peculiar  bless- 
ing to  live  under  that  form  of  civil  administration 
which  best  secures  the  liberties  and  rights  of  the  peo- 
ple ;  and  such  a  government,  in  a  preeminent  sense,  is 
that  under  which  we  live.  Still  it  may  be  readily 
conceived,  that  the  general  principles  of  a  government 
may  be  unexceptionable,  and  its  administration  prove 
subversive  of  those  rights.  Not  only  under  monarchi- 
cal and  despotic,  but  even  republican  governments, 
those  entrusted  with  the  execution  of  the  laws  may 
be  corrupt  and  venal,  and,  by  their  partial  or  sordid 
dispensation  of  justice,  fail  to  extend  protection  to  the 
people.  In  these  circumstances  the  people  are  made 
to  mourn.     There  is  ground  for  apprehension  that 


24  FOUNTAIN    OF    WISDOM. 

those  who  occupy  the  chief  places  of  power,  are,  for 
the  most  part,  men  of  aspiring  ambition  or  covetous 
of  gain ;  who  are  less  solicitous  for  the  welfare  of 
the  community,  than  for  their  own  aggrandizement. 
They  study  the  politics  of  party  rather  than  the  code 
of  morals;  they  are  more  intent  on  place,  than  on  the 
principles  which  confer  dignity  on  official  station. 
How  much  more  honourable  for  themselves  and  bene- 
ficial to  the  community,  if  a  pure  sense  of  justice  dic- 
tated every  official  act,  and  their  high  aim  was,  to 
"  rule  in  the  fear  of  God."  If  in  the  civil  compact, 
the  people  are  required  to  render  encouragement,  sup- 
port, and  obedience  to  their  rulers,  they,  in  turn,  have 
a  right  to  expect  protection  of  property  and  person, 
and  security  in  their  religious  worship.  A  good  go- 
vernment will  protect  both  classes  of  rights. 

If  a  ruler  be  selfish  and  ignorant;  if  he  be  venal; 
if,  in  judgment,  he  have  respect  to  persons  rather  than 
principles;  if  he  be  influenced  by  falsehood  or  flattery ; 
if  he  tolerate  the  wicked  and  suffer  crime  to  go  un- 
punished; then  it  must  be,  as  it  always  has  been,  even 
before  the  days  of  Solomon,  that  the  people  will  be 
oppressed,  and  the  prosperity  of  the  nation  retarded, 
if,  indeed,  its  existence  be  not  endangered. 

It  is  a  high  privilege,  my  soul,  to  have  thy  lot  cast  in 
a  land  of  gospel  light  and  liberty,  and  "  to  sit  under 
thine  own  vine  and  fig  tree,  there  being  none  to  make 
afraid."  Religious  liberty  is  an  inestimable  privilege, 
and  so  is  the  right  of  worshipping  God  according  to 
the  dictates  of  an  enlightened  conscience.  To  secure 
and  perpetuate  such  rights,  let  thy  constant  prayer  to 
God  be,  that  the  rulers  of  the  land  may  be  men  after 
"  God's  own  heart,"  who  shall  rule  in  righteousness, 
and  in  full  view  of  the  account  which  they  are  to  ren- 
der to  the  Judge  of  all  the  world. 


FOUNTAIN    OF    WISDOM. 


25 


DOCILITY. 


Whoso  loveth  instruction  lov- 
tth  knowledge :  but  he  that  hat- 
eth  reproof  is  brutish. 

Now  therefore  hearken  unto 
me,  O  ye  children:  for  blessed 
are  they  that  keep  my  ways. 

Hear  instruction,  and  be  wise, 
and  refuse  it  not. 

Blessed  is  the  man  that  heareth 
me,  watching  daily  at  my  gates, 
waiting  at  the  posts  of  my  doors. 

For  whoso  fmdeth  me  findeth 
life,  and  shall  obtain  favour  of  the 
Lord. 

But  he  that  sinneth  against  me 
wrongeth  his  own  soul :  all  they 
that  hate  me  love  death. 

My  son,  eat  thou  honey,  be- 
cause it  is  good;  and  the  honey, 
comb,  which  is  sweet  to  thy  taste  : 

So  shall  the  knowledge  of  wis- 
dom be  unto  thy  soul :  when  thou 


hast  found  it,  then  there  shall  be 
a  reward,  and  thy  expectation 
shall  not  be  cut  off. 

Hear  counsel,  and  receive  in- 
struction, that  thou  mayest  be 
wise  in  the  latter  end. 

Apply  thine  heart  unto  instruc- 
tion, and  thine  ears  to  the  words 
of  knowledge. 

Buy  the  truth,  and  sell  it  not ; 
also  wisdom,  and  instruction,  and 
understanding. 

My  son,  give  me  thine  heart, 
and  let  thine  eyes  observe  my 
ways. 

The  wise  in  heart  will  receive 
commandments :  but  a  prating 
fool  shall  fall. 

Give  instruction  to  a  wise  man, 
and  he  will  be  yet  wiser :  teach  a 
just  man,  and  he  will  increase  in 
learning. 


Fools  hate  instruction.  This  is  their  characteristic. 
However  ennobling  the  acquisition  of  knowledge; 
whatever  sources  of  intellectual  and  spiritual  enjoy- 
ment it  may  open  up ;  or  however  salutary  it  may 
prove,  it  has  no  charms  for  them,  and  no  influence  in 
arousing  them  to  exertion. 

Docility,  on  the  other  hand,  as  it  implies  a  willing- 
ness to  be  taught,  is  the  evidence  of  a  better  state  of 
mind  and  heart.  Neither  human  nor  divine  knowledge 
is  to  be  acquired,  unless  there  be  a  disposition  to  sub- 
mit to  instruction,  and  a  patient  and  persevering  ap- 
plication of  the  faculties  with  which  the  mind  is 
endowed.  Difficulties  are  to  be  encountered  and 
overcome  by  resolute  determination,  and  the  toils  of 
learning  are  to  be  endured,  before  the  treasures  of 

3* 


26  FOUNTAIN    OF    WISDOM. 

knowledge  can  be  acquired.  In  matters  of  human 
science,  no  one  can  expect  to  become  learned,  but  by 
patient  study;  and  the  sphere  of  knowledge  is  to  be 
enlarged  only  by  gradual  accessions.  It  is  equally 
true,  although  in  this  case  not  so  generally  understood, 
that  a  knowledge  of  spiritual  things  is  not  to  be  ac- 
quired by  intuition  or  inspiration,  but  by  the  blessing 
of  God  as  the  reward  of  the  diligent. 

There  must  first  be  an  humble  and  teachable  dispo- 
sition, and  then  a  sedulous  use  of  the  means  which  the 
providence  of  God  has  placed  within  our  reach.  The 
intelligence  of  a  Christian  must  bear  some  proportion 
to  his  assiduity.  He  must  "  apply  his  heart,"  hear 
God,  "  watching  daily  at  his  gates,"  "  love  instruc- 
tion," "  search  the  Scriptures,"  and  withal  seek  for 
heavenly  illumination,  before  he  can  attain  to  a  just 
self-acquaintance,  extract  the  precious  ore  from  the 
inexhaustible  mines  of  the  written  word,  and  acquire 
that  excellency  of  wisdom,  which  consists  in  the  sav- 
ing knowledge  of  the  true  God,  and  of  Jesus  Christ 
whom  he  has  sent. 

Thus,  my  soul,  thy  Creator  and  Benefactor,  instead 
of  leaving  thee  in  impenetrable  darkness  and  ruin,  has 
caused  the  true  light  to  shine,  by  which  thy  pathway 
to  heaven  may  be  clearly  discerned.  Sensible  of  thy 
ignorance,  and  willing  to  be  taught,  apply  thyself  to 
instruction,  and  with  a  docile  spirit  sit  at  the  feet  of 
Jesus  and  learn  from  his  lips.  He  can  disperse  the 
clouds  which  overshadow  thy  understanding,  remove 
the  film  which  obscures  thy  vision,  and  make  thee 
wise  unto  salvation.  Listen  to  his  gracious  word, 
attend  on  his  ordinances,  follow  the  dictates  of  his 
Spirit,  and  in  heart  commune  with  him  constantly, 
and  then  shall  thy  path  be  like  that  of  the  just  which 
"shineth  more  and  more  unto  the  perfect  day." 


FOUNTAIN    OF    WISDOM. 


27 


AFFLICTION, 


My  son,  despise  not  the  chas- 
tening of  the  Lord  ;  neither  be 
weary  of  his  correction  : 

For  whom  the  Lord  loveth  he 
correcteth ;  even  as  a  father  the 
son  in  whom  he  delightcth. 


If  thou  faint  in  the  day  of  ad- 
versity,  thy  strength  is  small. 

The  heart  knoweth  his  own 
bitterness ;  and  a  stranger  doth 
not  intermeddle  with  his  joy. 


^ 


The  lot  of  man  is  checkered.  The  streams  of  hu- 
man happiness  and  misery  flow  side  by  side.  Now  we 
glide  on  the  placid  surface  of  the  one,  and  then  are 
tossed  on  the  threatening  billows  of  the  other.  Sin 
has  produced  a  sad  change  in  our  original  destiny, 
and  the  frowns  of  God  have  blighted  the  creation 
which  owed  all  its  charms  to  his  smile.  Man  was 
the  sinner  and  he  is  the  sufferer,  and  now  there  is  no 
clime  so  favoured  as  to  be  a  refuge  from  human  wo. 
Mental  disquietude,  vicissitudes  of  fortune,  the  corrod- 
ings  of  conscience,  the  pains  of  disease,  and  the  groans 
of  death  are  the  allotment  of  those  who  have  fallen 
from  their  original  holiness.  Affliction  is  the  expres- 
sion of  the  divine  displeasure  against  sin;  yet  we  are 
to  distinguish  between  the  afflictions  of  the  righteous 
and  of  the  wicked.  The  one  are  punitive,  the  other 
disciplinary;  the  one  are  sent  in  wrath,  the  other 
in  mercy;  the  one  are  forerunners  of  that  hopeless 
ruin  which  awaits  the  lost,  the  other  the  severe,  but 
merciful  means  of  effecting  that  purification  which  is 
a  preparation  for  heaven.  The  wicked  suffer  and  are 
without  hope;  the  righteous  are  assured  that  "their 
light  affliction,  which  is  but  for  a  moment,  worketh 


2S  FOUNTAIN    OF    WISDOM. 

out  for  them  a  far  more  exceeding,  even  an  eternal 
weight  of  glory." 

The  Christian,  as  he  is  not  exempted  from  the  sor- 
rows of  life,  should  so  fortify  himself  as  not  to  faint  in 
the  day  of  adversity.  Even  when  tasting  the  bitter- 
ness of  the  cup  which  is  placed  to  his  lips,  he  may  be 
filled  with  a  joy  with  which  the  stranger  cannot  inter- 
meddle. The  curse  of  sin  is  removed  from  his  soul, 
the  anger  of  God  is  appeased,  and  therefore  he  may 
well  endure  with  patience  these  seeming  ills,  which 
have  been  graciously  commissioned  to  wean  him  from 
his  earthly  loves;  assimilate  him  to  his  suffering  Sa- 
viour; and  prepare  him  for  a  keener  relish  of  those 
enjoyments  which  are  reserved  for  him  in  heaven. 

How  wonderful,  my  soul,  are  the  dealings  of  thy 
covenant  God,  who  makes  all  things  work  together 
for  thy  good!  His  love  is  displayed  even  in  the  chas- 
tisements which  he  inflicts;  and  not  to  receive  these 
chastisements  would  be  a  proof  that  thou  wast  not  a 
son.  It  is  in  this  way  he  would  purge  away  thy  dross, 
and  bring  thee  from  the  furnace,  like  pure  gold  tried 
in  the  fire.  Does  God  punish  the  wicked?  he  only 
corrects  thee  as  a  father,  the  son  in  whom  he  de- 
lighteth.  Is  death  an  unmingled  evil  to  the  ungodly? 
it  is  to  thee  a  happy  deliverance.  Faint  not  then,  nor 
be  weary  under  his  corrections ;  for  if  thou  hast  rea- 
son to  bless  him  for  other  mercies,  thou  hast  special 
reason  to  bless  him  for  the  afflictions,  which  make  thee 
wiser,  holier,  more  obedient,  and  more  heavenly  mind- 
ed. Soon  shall  these  sorrows  have  an  end,  and  then 
shall  succeed  that  glorious  state  where  there  shall  be 
neither  sorrow  nor  crying,  and  where  all  tears  shall 
be  wiped  from  thine  eyes  for  ever. 


FOUNTAIN    OF    WISDOM. 


29 


RIGHTEOUSNESS. 


He  that  followcth  after  right- 
eousness and  mercy,  findcth  life, 
righteousness,  and  honour. 

The  highway  of  the  upright  is 
to  depart  from  evil :  he  that  kecp- 
eth  his  way  preservcth  his  soul. 

Where  there  is  no  vision,  the 
people  perish  :  but  he  that  keepeth 
the  law,  happy  is  he. 

He  that  keepeth  the  command- 
ment keepeth  his  own  soul;  but 
he  that  despiseth  his  ways  shall 
die. 

He  that  walketh  uprightly 
walketh  surely;  but  he  that  per- 
verteth  his  ways  shall  be  known. 

To  do  justice  and  judgment  is 
more  acceptable  to  the  Lord  than 
sacrifice. 


In  the  way  of  righteousness  is 
life ;  and  in  the  pathway  thereof 
there  is  no  death. 

When  a  man's  ways  please  the 
Lord,  he  maketh  even  his  enemies 
to  be  at  peace  with  him. 

The  labour  of  the  righteous 
tendeth  to  life :  the  fruit  of  the 
wicked  to  sin. 

The  hoary  head  is  a  crown  of 
glory,  if  it  be  found  in  the  way  of 
righteousness. 

But  the  path  of  the  just  is  as 
the  shining  light,  that  shineth 
more  and  more  unto  the  perfect 
day. 

The  Lord  is  far  from  the  wick- 
ed :  but  he  heareth  the  prayer  of 
the  righteous. 


There  is  a  righteousness  which  justifies  the  soul  in 
the  sight  of  God.  It  consists  in  the  perfect  obedience 
of  the  Lord  Jesus  Christ..  This  being  received  by 
faith,  is  reckoned  to  the  sinner's  account,  and  consti- 
tutes him  a  righteous  person.  Such  a  righteousness 
can  be  achieved  by  no  human  effort,  in  consequence 
of  the  wreck  to  which  sin  has  reduced  our  moral 
faculties.  Hence  we  become  indebted  for  it  to  the 
interposition  of  Him  "  who  was  holy,  harmless,  un- 
defined, and  separate  from  sinners." 

There  is  a  righteousness,  too,  which  consists  in  per- 
sonal holiness,  and  to  which  the  law  of  God,  as  a  rule 
of  life,  still  obliges  us.  As  the  first  constitutes  our 
title  to  heaven,  so  the  latter  constitutes  our  meetness 
for  it ;  and  hence  sanctification  becomes  as  necessary 
to  salvation,  as  justification. 


30  FOUNTAIN    OF    WISDOM. 

The  passages  above  quoted,  while  implying  the  first 
kind  of  righteousness,  principally  refer  to  the  latter, 
and  are  designed  to  enforce  and  display  the  obligation 
and  advantages  of  conforming  our  principles  and  con- 
duct to  the  law  of  God. 

It  is  important  to  understand  that  the  religion  of  the 
Bible,  so  far  from  relaxing  the  obligations  of  morality, 
insist  upon  it  in  its  highest  sense,  not  as  consisting  in 
mere  abstinence  from  sin,  but  in  the  positive  perform- 
ance of  all  duties.  More  is  required  than  a  moral 
exterior.  A  right  state  of  the  affections  is  equally 
essential ;  or  in  other  words,  there  must  be  right  prin- 
ciples, as  well  as  right  actions.  It  is  not  enough  to 
possess  faith  in  the  gospel ;  we  must  be  able  to  authen- 
ticate our  faith  by  our  works.  God  has  indissolubly 
connected  the  two,  and  at  our  peril,  we  attempt  to 
disunite  them.  Our  obedience  must  have  respect  to 
all  God's  commandments,  and  must  adorn  all  the  rela- 
tions of  life. 

The  advantages  of  such  a  righteousness  are  many 
and  distinguishing.  It  is  acceptable  to  God.  Honour, 
happiness,  and  safety  are  found  following  in  its  train. 
It  disarms  the  enmity  of  our  fellow  men,  and  is  a 
preventive  of  many  of  the  ills  of  life.  It  brings  us 
into  nearer  and  holier  intercourse  with  God.  It  se- 
cures the  approbation  of  conscience.  Youth  is  digni- 
fied by  its  possession,  and  the  hoary  head,  when  found 
in  its  way,  is  a  crown  of  glory. 

Hast  thou  realized,  my  soul,  the  extent  and  spiritu- 
ality of  the  divine  law,  and  is  it  thy  constant  aim  to 
meet  its  requisitions  ?  As  without  holiness  no  man 
shall  see  the  Lord,  dost  thou  bring  every  thought  and 
feeling  and  action  into  subjection  to  Christ  ?  Is  it  thy 
meat  and  drink  to  do  the  will  of  thy  heavenly  Father? 


FOUNTAIN    OF    WISDOM.  31 

and  is  his  law  the  man  of  thy  counsel,  and  sweeter  to 
thy  taste  than  honey  and  the  honey-comb?  Lest 
there  should  be  any  hidden  iniquity  within  thee,  pray 
for  the  searching  eye  of  God,  that  sin  may  be  detected 
and  excluded.  Encourage  the  visits  of  the  Holy  Spi- 
rit :  nay,  prepare  thyself  as  a  holy  temple,  where  he 
may  constantly  abide.  Cultivate  the  graces  he  im- 
plants; follow  after  righteousness,  and,  leaving  the 
things  which  are  behind,  press  onward  towards  the 
things  which  are  before,  that  thou  mayest  become 
perfect  in  holiness,  and  meet  for  the  society  of  the 
blessed. 


32  FOUNTAIN    OF    WISDOM. 


A  GOOD    NAME. 


A  good  name  is  rather  to  be  I  loving  favour  rather   than  silver 
chosen   than   great    riches,    and  I  and  gold. 


Some  aim  at  the  reputation  of  being  learned,  and 
others,  of  being  brave.  The  scholar,  the  soldier,  and 
the  politician,  disregard  the  toil  and  self-denial  which 
may  be  necessary  to  secure  their  favourite  objects. 
It  is  even  possible  that  men  may  be  proud  of  their 
infamy  and  seek  notoriety  in  wickedness.  Above  all 
others,  it  is  the  prevalent  desire  of  men  to  secure  the 
distinctions  of  wealth,  and  to  have  their  names  asso- 
ciated with  hoarded  thousands. 

All  these  may  attain  their  objects  of  pursuit,  but 
does  the  acquisition  secure  happiness  ?  Alas !  no. 
The  learned,  the  brave,  the  affluent,  and  the  great,  are 
the  marks  at  which  envy  and  malignity  aim  their 
shafts,  and  their  distinction  often  becomes  the  source 
of  their  bitterest  annoyance.  Besides,  none  run  in  the 
career  of  mere  worldly  ambition,  without  sinning 
against  God;  and  this  entails  self-accusation  and  pain- 
ful disquietude. 

A  good  name,  however,  that  is,  a  reputation  found- 
ed on  benevolence  and  goodness,  is  rather  to  be  chosen 
than  great  riches.  It  is  a  high  and  ennobling  distinc- 
tion for  a  man,  that  "  he  does  justly,  loves  mercy,  and 
walks  humbly  with  his  God."  How  much  more  fra- 
grant the  name  of  a  Howard  or  a  Wilberforce,  than  that 
of  a  Cassar  or  a  Napoleon !  Even  in  the  humbler  walks 


FOUNTAIN    OF    WISDOM.  33 

of  life,  a  good  name  may  be  acquired  by  him,  whose 
heart  overflows  with  love  for  his  neighbour,  and 
whose  conduct  is  ever  governed  by  principle.  The 
upright,  compassionate,  benevolent,  disinterested,  and 
sincere,  secure  an  esteem,  which  all  the  hoarded  trea- 
sures of  the  covetous  could  not  purchase.  Wealth 
may  be  acquired  by  accident  or  fraud,  but  a  good 
name  only  by  virtue.  How  sweet  the  possession!  It 
implies  virtues  which  must  be  associated  with  tran- 
quillity of  mind,  and  a  conscience  void  of  offence  to 
God  and  man.  0,  how  should  youth  strive  to  lay 
the  foundation  for  such  a  reputation !  How  should 
they  avoid  every  thing  which  might  bring  on  it  the 
slightest  tarnish!  It  would  be  to  them  a  priceless 
treasure,  and.  yet,  one  false  step  may  for  ever  put  the 
acquisition  beyond  their  reach. 

My  soul,  let  thy  distinction  be  that  thou  lovest  God 
supremely  and  thy  neighbour  as  thyself.  Pity  and 
relieve  the  wretched;  walk  circumspectly  towards  them 
that  are  without;  in  thy  slightest  actions  be  careful  to 
furnish  no  occasion  for  gainsaying  or  reproach ;  avoid 
the  imputation  of  meanness,  selfishness,  and  covetous- 
ness  ;  secure  the  approbation  of  conscience  in  all  things, 
and  whilst  a  sojourner  on  earth,  let  it  be  seen  that  thy 
absorbing  desire  is  to  promote  the  glory  of  God,  and 
the  best  interests  of  thy  fellow  men.  Let  it  be  thy 
aim  to  be  a  lover  of  God,  and  a  lover  of  man. 
Then  shall  thy  name  be  as  precious  ointment  poured 
out. 


34 


FOUNTAIN    OF    WISDOM. 


HUMILITY  AND  PRIDE, 


Better  is  it  to  be  of  an  humble 
spirit  with  the  lowly,  than  to  di- 
vide the  spoil  with  the  proud. 

When  pride  cometh,  then  Com- 
eth shame  :  but  with  the  lowly  is 
wisdom. 

Pride  goeth  before  destruction, 
and  an  haughty  spirit  before  a  fall. 

Every  one  that  is  proud  in  heart 
is  an  abomination  to  the  Lord: 
though  hand  join  in  hand,  he  shall 
not  be  unpunished. 

Before  destruction  the  heart  of 
man  is  haughty;  and  before  hon- 
our is  humility. 


The  Lord  will  destroy  the  house 
of  the  proud :  but  he  will  establish 
the  border  of  the  widow. 

A  man's  pride  shall  bring  him 
low  :  but  honour  shall  uphold  the 
humble  in  spirit. 

Surely  he  scorneth  the  scorn- 
ers  :  but  he  giveth  grace  unto  the 
lowly. 

An  high  look,  and  a  proud 
heart,  and  the  plowing  of  the 
wicked,  is  sin. 

By  humility  and  the  fear  of  the 
Lord  are  riches,  and  honour,  and 
life. 


There  is  no  grace  more  frequently  inculcated  in  the 
word  of  God  than  humility — no  vice  more  pointedly 
condemned  than  pride.  The  one  supposes  a  low,  the 
other  an  exaggerated  estimate  of  our  own  attainments, 
and  hence  the  first  is  founded  in  truth,  and  the  latter 
in  ignorance.  There  is  no  state  of  mind  in  "which  men 
are  so  little  disposed  to  be  taught  of  God,  or  to  recog- 
nize their  dependence  on  him,  as  that  of  pride.  It 
leads  to  self-confidence,  engenders  a  haughty  and 
overbearing  spirit,  suppresses  sympathy  for  others, 
and  the  gentle  charities  of  life,  and  is  utterly  at  vari- 
ance with  every  sentiment  and  emotion  suitable  to  the 
Christian  character.  A  proud  worshipper  of  God,  or 
a  proud  follower  of  the  meek  and  lowly  Jesus,  are  con- 
tradictory terms. 

On  the  other  hand,  humility  is  the  first  feeling  of  the 
heart  when  regenerated  by  the  Spirit  of  God,  and  it 
becomes  deeper  and  more  habitual  in  proportion  as 


FOUNTAIN    OP    WISDOM.  35 

the  soul  perceives  the  excellent  glory  of  God  and  its 
own  depravity.  "Mine  eye  seeth  thee,"  said  Job, 
"  wherefore  I  abhor  myself  and  repent  in  dust  and  in 
assies."  David,  in  contemplating  the  external  works 
of  the  Creator,  "the  heavens,  the  work  of  his  fingers, 
and  the  moon  and  the  stars  which  he  had  made,"  was 
constrained  to  exclaim,  "  what  is  man  that  thou  art 
mindful  of  him,  or  the  son  of  man  that  thou  visitest 
him?"  Infinitely  insignificant  in  comparison  with  the 
Almighty,  and  unspeakably  impure  in  comparison  with 
the  most  Holy,  man  may  well  exclaim,  Behold,  I  am 
as  nothing  before  thee!  The  blessed  Jesus  taught  his 
disciples  "to  learn  of  him  who  was  meek  and  lowly 
in  heart,"  and  the  most  eminent  of  his  followers 
have  always  been  distinguished  by  this  temper  of 
mind.  Guilty  and  ruined  as  we  are,  we  have  nothing 
of  which  we  can  be  justly  proud. 

Solomon,  from  his  elevated  position,  had  peculiar 
opportunities  of  observing  the  divine  procedure,  and 
he  has  given  us  the  result  of  his  observation  in  the 
passages  above  quoted.  He  had  uniformly  noticed 
that  pride  was  the  precursor  of  destruction,  while 
humility  preceded  exaltation ;  and  with  this  experi- 
ence he  had  learned  that  "  it  was  better  to  be  of  an 
humble  spirit  with  the  lowly,  than  to  divide  the  spoil 
with  the  proud." 

Remember,  0  my  soul,  that  thy  God,  while  he  con- 
temns the  proud,  has  promised  to  dwell  with  them 
who  are  of  an  humble  and  contrite  heart,  and  trem- 
ble at  his  word.  What  reason  hast  thou  to  be  hum- 
ble! How  grievously  hast  thou  dishonoured  thyself 
and  thy  God  by  thy  sin!  Does  not  the  remembrance 
of  thy  lowly  origin,  "  the  degenerate  plant  of  a  strange 
vine,"  humble  thee?    Canst  thou  be  uplifted  when 


36  FOUNTAIN    OF    WISDOM. 

thou  recallest  thy  unthankfulness,  unfruitfulness,  and 
short-comings  in  duty?  Does  not  the  recollection  of 
the  ingratitude  with  which  thou  hast  requited  thy 
merciful  and  loving  Saviour,  produce  in  thee  lowly 
thoughts  of  thyself?  Is  it  not  sweet  for  thee  to  walk 
in  the  valley  of  humiliation  ?  Is  it  not  most  congenial 
with  thy  feelings,  most  suitable  to  thy  condition  ? 
Thou  hast  no  ground  of  boasting;  thy  best  righteous- 
ness is  imperfect ;  thou  hast  fallen  infinitely  below  the 
holy  standard  of  God's  law.  And  is  there  indeed 
honour  and  exaltation  for  thee  ?  Bless  the  Lord,  for 
it  is  of  his  rich,  unmerited  grace  that  thou  art  invested 
with  the  dignity  of  a  son  of  God,  and  shalt  hereafter 
be  glorified  as  an  heir  of  his  kingdom. 


FOUNTAIN    OF    WISDOM. 


37 


LIBERALITY   AND   BENEVOLENCE. 


The  liberal  soul  shall  be  made 
fat :  and  be  that  watereth  shall  be 
watered  also  Himself. 

There  is  that  scattcreth,  and 
yet  increaselh  ;  and  there  is  that 
withholdeth  more  than  is  meet, 
but  it  tendeth  to  poverty. 

Whoso  stoppeth  his  ears  at  the 
cry  of  the  poor,  he  also  shall  cry 
himself,  but  shall  not  be  heard. 

The  righteous  considereth  the 
cause  of  the  poor  .  but  the  wicked 
regardeth  not  to  know  it. 

He   that    hath    pity   upon   the 


poor  lendeth  unto  the  Lord;  and 
that  which  he  huth  given  will  he 
pay  him  again. 

He  that  hath  a  bountiful  eye 
shall  be  blessed ;  for  he  giveth  of 
his  bread  to  the  poor. 

He  that  giveth  unto  the  poor 
shall  not  lack  :  but  he  that  hid- 
eth  his  eyes  shall  have  many  a 
curse. 

Say  not  unto  thy  neighbour,  Go, 
and  come  again,  and  to-morrow  I 
will  give ;  when  thou  hast  it  by 
thee. 


The  gifts  of  Providence  are  unequally  distributed  in 
this  world.  Some  are  affluent,  some  have  moderate 
possessions,  and  some  are  poor.  This  difference  in 
condition  cannot  always  be  attributed  to  industry  and 
thrift  on  the  one  hand,  and  indolence  and  improvi- 
dence on  the  other ;  but  is  often  the  result  of  circum- 
stances, in  which  the  overruling  providence  of  God 
maybe  clearly  seen.  The  industrious  are  not  always 
rich,  nor  the  indolent  always  poor;  wealth  is  not 
always  the  proof  of  merit,  nor  poverty  the  result  of 
crime.  As  the  distinction  exists  among  men,  it  is  safe 
in  all  cases  to  say  that  God  has  made  us  to  differ. 
The  designs  of  Providence  are  often  inscrutable,  but 
one  intent  of  this  difference  in  worldly  condition  is 
obvious — it  is  to  furnish  scope  for  the  exercise  of  the 
sweet  charities  of  life.  "The  poor  ye  have  always 
with  you,"  that  you  may  cultivate  the  benevolent 
affections,  and  minister  to  their  necessities.    A  brother 

may  be  sick,  or  infirm,  or  reduced  by  a  reverse  of  for- 

4* 


3S  FOUNTAIN    OF    WISDOM. 

tune  to  utter  destitution;  and  is  he  to  be  hungry,  and 
are  we  to  give  him  no  food  ?  naked,  and  we  to  fur- 
nish him  no  raiment  ?  sick,  and  we  refuse  to  minis- 
ter to  him  ?  While  we  have  enough  and  to  spare, 
shall  he  perish  at  our  doors  ?  When  he  asks  for  a  lit- 
tle of  our  superfluity  to  cheer  his  desolate  condition, 
shall  we  heartlessly  refuse  him  I 

Men  may  be  poor  in  a  still  more  emphatic  sense, 
when  destitute  of  the  means  of  grace,  and  ignorant  of 
the  way  of  salvation.  This  is  a  penury  which  affects  the 
well-being  of  the  soul,  and  carries  its  blight  into  eter- 
nity. If  we  pity  and  relieve  the  man  who  is  perish- 
ing for  bread,  how  much  more  urgent  the  call  upon 
us  to  extend  our  charity  to  those  who  are  perishing 
for  the  bread  of  life !  If  our  sensibilities  would  be 
shocked  by  the  death  of  a  fellow  man  at  our  doors  by 
famine,  how  much  more  deeply  should  we  feel  for 
those  who  are  dying  around  us  without  hope!  The 
eye  of  charity  cannot  be  closed  on  the  fearful  ravages 
which  sin  is  making  in  the  world,  or  on  the  countless 
victims  it  is  heaping  up  for  the  fires  of  Tophet.  Shall 
our  eye  refuse  to  pity  or  our  hand  to  relieve? 

In  either  case  the  Lord  has  entrusted  the  poor  to 
the  benevolence  of  those  more  highly  favoured,  and 
however  ingenious  and  plausible  the  excuses  for  a 
neglect  of  duty,  they  will  avail  us  nothing  in  that  day 
when  Christ  the  Judge  of  the  world  shall  say,  "  I  was 
an  hungered,  and  ye  gave  me  no  meat;  I  was  thirsty 
and  ye  gave  me  no  drink;  I  was  a  stranger  and  ye 
took  me  not  in;  naked,  and  ye  clothed  me  not;  sick, 
and  in  prison,  and  ye  visited  me  not."  "  Forasmuch 
as  ye  did  it  not  to  one  of  the  least  of  these,  ye  did  it 
not  to  me." 

Ponder  the  sayings  of  the  wise  man.    How  pointed 


FOUNTAIN    OF    WISDOM.  39 

and  emphatic,  and  how  amply  confirmed  by  the  whole 
spirit  of  the  gospel !  Not  only  do  our  Christian  prin- 
ciples become  questionable  by  the  absence  of  charity, 
but  we  thereby  cut  ourselves  off  from  some  of  the 
most  precious  promises.  "  He  that  watereth  shall  be 
watered  also  himself,"  and  so  far  from  being  losers  hy 
ministering  to  the  wants  of  others,  we  thus  "lend  to  the 
Lord,"  and  that  which  we  give  shall  be  repaid  with 
interest.  On  the  other  hand,  "  whoso  stoppeth  his 
ears  at  the  cry  of  the  poor,  he  also  shall  cry  himself, 
and  shall  not  be  heard."  He  may  shut  up  his  bowels 
of  compassion,  and  for  the  sake  of  hoarding  treasure, 
may  withhold  more  than  is  meet,  and  yet  it  will  tend 
to  poverty. 

0  my  soul,  thou  hast  thyself  been  a  petitioner  at 
the  door  of  mercy,  and  if  thou  hast  found  favour,  wilt 
thou  refuse  thy  sympathy  to  a  poor  fellow-sufferer? 
Has  the  compassion  of  Jesus  relieved  thee  in  thy  sore 
straits,  and  wilt  thou  turn  a  deaf  ear  to  the  moaning 
cries  of  thy  indigent  brother?  Suffer  not  the  cold  and 
calculating  excuses  which  some  may  urge  for  their 
niggardliness,  to  blunt  thy  sensibilities,  and  to  close 
the  fountain  of  kindly  feeling.  Devise  liberal  things; 
let  thy  charity  embrace  the  world;  regard  each  man 
as  thy  brother,  and  for  humanity's  sake,  nay,  for 
Christ's  sake,  run  to  his  relief.  Canst  thou  expect 
mercy,  if  thou  showest  none  ?  Can  the  spirit  of  a 
compassionate  Saviour  dwell  in  thee,  if  thou  canst 
with  cold  indifference  look  on  human  suffering  ?  Sure- 
ly not.  Love  thy  neighbour  as  thyself,  and  esteem  it 
thy  privilege,  and  make  it  thy  delight,  to  minister  to 
his  temporal  and  spiritual  wants. 


40 


FOUNTAIN    OF    WISDOM. 


FRIENDSHIP. 


Ointment  and  perfume  rejoice 
the  heart :  so  doth  the  sweetness 
of  a  man's  friend  by  hearty  coun- 
sel. 

Thine  own  friend,  and  thy  fa- 
ther's friend,  forsake  not ;  neither 
go  into  thy  brother's  house  in  the 
day  of  thy  calamity  :  for  better  is 
a  neighbour  that  is  near  than  a 
brother  far  off. 

Faithful  are  the  wounds  of  a 
friend  ;  but  the  kisses  of  an  enemy 
are  deceitful. 

Iron  sharpeneth  iron;  so  a  man 


sharpeneth  the  countenance  of  his 
friend. 

As  in  water  face  answercth  to 
face,  so  the  heart  of  man  to  man. 

He  that  rebukcth  a  man,  after- 
wards shall  find  more  favour  than 
he  that  flattereth  with  the  tongue. 

A  man  that  hath  friends  must 
show  himself  friendly:  and  there 
is  a  friend  that  sticketh  closer  than 
a  brother. 

A  friend  loveth  at  all  times,  and 
a  brother  is  born  for  adversity. 


Oxe  of  the  sweetest  charms  of  life  is  human  friend- 
ship. To  have  even  one,  to  whom  we  can  at  all  times 
open  our  heart  with  confidence,  upon  whose  fidelity 
we  can  rely,  and  who,  we  are  sure,  will  never  withhold 
his  kindly  aid  or  desert  us  in  distress,  is  a  great  acqui- 
sition. In  a  selfish  world  where  most  men  are  eager 
to  serve  themselves,  and  regardless  of  the  interests  of 
others,  it  is  pleasant  to  find  heart  thus  beating  respon- 
sive to  heart.  We  should  expect  of  a  friend  sympathy 
in  our  sorrow,  joy  in  our  prosperity,  counsel  in  trouble, 
aid  in  difficulty,  and  rebuke  when  it  is  deserved;  for 
"faithful  are  even  the  wounds  of  a  friend."  The 
men  of  the  world  have  their  friendships,  but  they  are 
often  the  compacts  of  wickedness,  in  which  one  en- 
courages another  in  the  way  of  ruin.  How  often 
too  are  they  pretended  rather  than  real,  specious  ra- 
ther than  solid.  They  flourish  in  prosperity,  but  will 
not  bear  the  test  of  adversity;  they  are  founded  in 
selfishness  and  not  in  love.  The  friendship  of  the 
world  vvorketh  death. 


FOUNTAIN    OF    WISDOM.  41 

They,  however,  who  have  an  identity  of  interests, 
who  have  selected  the  same  pursuits,  have  imbibed 
the  same  principles,  because  baptized  by  the  same 
Spirit  and  united  to  the  same  Saviour,  are  best  fitted 
for  this  relation.  True  Christian  friendship  can  alone 
be  relied  on:  for  he  that  is  faithful  to  God,  is  not  likely 
to  prove  unfaithful  to  his  friend. 

The  rich  perfume  of  a  precious  ointment  but  im- 
perfectly symbolizes  the  sweetness  of  this  relation  be- 
tween brethren  in  Christ,  as  they  pursue  their  journey 
together,  encouraging  each  other  by  their  hearty 
counsels,  and  pressing  on  towards  their  heavenly 
home. 

My  soul,  suffer  no  feeling  of  jealousy  or  envy  or 
ill  will  to  alienate  thee  from  thine  own  or  thy  father's 
friend.  To  such  show  thyself  friendly.  Where  the 
sources  of  human  happiness  are  few,  be  careful  that 
none  of  them  be  obstructed  through  thy  fault.  Re- 
ciprocate the  kindness  of  others.  Repel  the  sugges- 
tions of  suspicion  or  distrust ;  and  yet  remember  that 
human  friendship  is  only  subsidiary  to  thy  happiness, 
not  its  ultimate  ground.  Thou  must  look  to  the  avail- 
able friendship  of  Him  "  who  sticketh  closer  than  a 
brother."  Is  he  not  thy  friend  ?  Did  he  not  seek  thee 
when  a  wanderer,  kindly  restore  thee  to  his  paths, 
and  even  die  for  thy  redemption  ?  Let  him  not  be 
ungratefully  requited,  or  "  wounded  in  the  house  of 
his  friends."  Thou  needest  him  more  than  he  needs 
thee,  and  the  day  is  approaching,  when  he  will  be  all 
in  all  to  thee,  as  a  friendly  intercessor  at  the  bar  of 
judgment. 


42  FOUNTAIN    OF    WISDOM. 


NEIGHBOURS. 


Devise  not  evil  against  thy 
neighbour,  seeing  he  dwelleth  se- 
curely by  thee. 

Be  not  a  witness  against  thy 
neighbour  without  cause  ;  and  de- 
ceive not  with  thy  lips. 

He  that  is  void  of  wisdom  des- 


piseth  his  neighbour  :  but  a  man  of 
understanding  holdeth  his  peace. 

Withdraw  thy  foot  from  thy 
neighbour's  house ;  le>t  he  be 
weary  of  thee,  and  so  hate  thee. 

A  man  that  flattereth  his  neigh- 
bour spreadeth  a  net  for  his  feet. 


In  an  enlarged  sense,  as  intimated  by  our  Saviour  in 
the  parable  of  the  kind  Samaritan,  all  men  to  whom 
we  can  render  kind  offices,  may  be  regarded  as  our 
neighbours;  but  in  a  restricted  sense,  the  term  is  applied 
to  those  who  dwell  in  our  more  immediate  vicinity. 
In  most  cases,  this  nearness  of  residence  leads  to  asso- 
ciation, which  if  sustained  on  friendly  principles,  be- 
comes a  source  of  pleasant  intercourse  and  mutual 
comfort.  If,  on  the  other  hand,  it  be  interrupted  by 
feuds  and  collisions,  it  becomes  a  source  of  grievous 
annoyance.  Individuals  of  different  dispositions  and 
characters,  and  not  unfrequently  of  different  forms  of 
religion  and  pursuit,  and  strangers  to  each  other,  ex- 
cept so  far  as  accidental  residence  has  made  them  ac- 
quainted, need  special  rules  for  the  regulation  of  their 
intercourse. 

Where  intimacy  may  not  be  desirable  among  neigh- 
bours, there  should  at  least  be  respectful  behaviour 
and  civility.  Pride  and  superciliousness  offend  and 
provoke  enmity,  while  politeness  and  kindness  disarm 
it;  and  surely  it  is  worth  while  to  secure  the  good 
will  of  the  most  obscure,  when  it  can  be  obtained  at 
so  little  cost. 

The  feelings  of  good  neighbourhood  are  essentially 


FOUNTAIN    OF    WISDOM.  43 

promoted  by  a  mutual  disposition  to  perform  good 
offices.  Many  occasions  will  occur  in  which  our  in- 
clination in  this  respect  will  be  tested;  and  if  we  never 
sutler  such  to  pass  by  without  evincing  a  readiness  to 
assist  those  who  need  our  aid,  we  will  most  likely 
awaken  a  desire  to  return  the  good  will  we  manifest. 

Forbearance  too,  in  this  relation,  is  a  virtue  which 
may  often  be  exercised  with  good  effect.  There  may 
possibly  be  those  around  us  whose  temper  is  unsocial 
and  hostile,  and  whose  acts  towards  us  are  injurious. 
To  meet  them  in  the  same  temper  will  only  aggravate 
the  evil.  It  is  better  to  suffer  injury  than  to  retaliate 
it.  Wrath  soon  cools  when  met  with  mildness,  and 
hostility  loses  its  edge  when  opposed  only  by  kind- 
ness. .  If  every  little  affront  is  to  be  indignantly  re- 
sisted, and  if  every  act  of  injustice  is  to  create  litiga- 
tion, neighbourly  harmony  must  be  for  ever  sacrificed. 
Forbearance  is  true  economy,  as  it  saves  the  expendi- 
ture of  feeling,  time,  and  money. 

The  peace  of  a  neighbourhood  is  often  sacrificed  by 
giving  currency  to  idle  gossip  and  detraction.  An 
evil  report  against  our  neighbour  should  never  be 
lightly  entertained,  and  our  efforts  should  ever  be  em- 
ployed to  repress  the  love  of  scandal  in  others. 

Each  of  the  maxims  of  the  wise  man  recited  above, 
may  be  pondered  with  advantage.  They  are  the  re- 
sult of  experience,  and  inculcate  that  friendly  feeling 
which  is,  in  fact,  the  great  preservative  of  harmony  in 
neighbourly  intercourse. 

May  I  ever  keep  it  in  mind  that  those  by  whom  I 
am  surrounded,  are,  like  myself,  weak  and  sinful,  from 
whom  perfection  is  not  to  be  expected.  As  I  need 
forbearance,  so  may  I  extend  it  to  others,  and  in  all 
things  may  I  do  to  others  as  I  should  wish  them  to 


44  FOUNTAIN    OF    WISDOM. 

do  to  me.  Let  it  be  my  invariable  rule  to  do  all  the 
good  I  can  to  those  around  me,  and  never  incur  their 
ill  will  when  I  can  win  their  esteem.  Even,  if  my 
enemies,  I  should  sympathize  rather  than  exult  in  their 
calamities;  and  if  they  should  revile,  defame  and  per- 
secute me,  it  is  my  duty  to  pray  for  them.  May  the 
recollection  that  they  and  I  are  soon  to  stand  before 
the  tribunal  of  God,  repress  every  bitter  feeling,  and 
induce  an  imitation  of  the  gentleness  and  meekness  of 
Christ.  Religion  is  to  be  recommended  by  example 
as  well  as  by  word,  and  so  acting,  if  I  shall  fail 
to  secure  their  regard,  I  shall  at  least  escape  self- 
reproach. 


FOUNTAIN    OF    WISDOM. 


45 


FORBEARANCE. 


Say  not  thou,  I  will  recompense 
evil ;  but  wait  on  the  Lord,  and  he 
shall  save  thee. 

Say  not,  I  will  do  so  to  him  as 
he  hath  done  to  me  :  I  will  render 
to  the  man  according  to  his  work. 

He  that  hath  no  rule  over  his 
own  spirit,  is  like  a  city  that  is 
broken  down  and  without  walls. 


The  discretion  of  a  man  defer- 
reth  his  anger ;  and  it  is  his  glory 
to  pass  over  a  transgression. 

Hatred  stirreth  up  strifes  :  but 
love  covereth  all  sins. 

He  that  is  slow  to  anger  is  bet- 
ter than  the  mighty  ;  and  he  that 
ruleth  his  spirit  than  he  that  taketh 
a  city. 


The  reader  of  the  New  Testament  must,  in  a  particu- 
lar manner,  be  struck  with  the  frequency  and  empha- 
sis with  which  the  grace  of  meekness  is  inculcated. 
The  whole  demeanour  of  our  blessed  Lord  in  all  the 
variety  of  situations  in  which  he  was  placed  during 
his  personal  ministry,  was  a  practical  exemplification 
of  the  precept,  "  avenge  not  yourselves;"  and  his  ex- 
plicit teaching,  as  well  as  that  of  his  immediate  disci- 
ples, was,  "resist  not  evil,  but  overcome  evil  with 
good."  When  our  Lord  "was  reviled,  he  reviled  not 
again;  when  he  suffered  he  threatened  not,  but  com- 
mitted himself  to  him  that  judgeth  righteously,"  and 
in  so  doing  he  set  us  an  example  that  we  should  follow 
in  his  steps.  Infidelity  has  paid  the  highest  compli- 
ment to  Christianity  in  alleging,  that  this  is  a  morality 
too  pure  for  the  state  of  the  world. 

To  revenge  injury  is  the  natural  prompting  of  the 
unsanctified  heart ;  and  on  the  contrary,  forbearance 
towards  the  injurious,  both  in  spirit  and  act,  is  a  vir- 
tue of  most  difficult  attainment.  What  a  powerful 
curb  must  we  impose  on  our  passions !  With  what 
vigilance  must  we  guard  against  the  first  symptoms  of 
their  ebullition!     How  fervently  must  we  pray  for 

5 


46  FOUNTAIN    OF    WISDOM. 

strength  from  on  high  to  help  our  infirmity!  And 
yet  withal  how  often  will  we  be  called  to  deplore  our 
ill  success  in  learning  of  Him  who  "  was  meek  and 
lowly  in  heart!"  Still  there  is  no  grace  which  is 
more  needed,  and  upon  the  exercise  of  which  there 
will  be  more  frequent  calls.  Between  the  open  and 
insidious  assaults  of  enemies,  and  the  imperfections  of 
friends,  the  spirit  will  be  tried  to  the  utmost,  and  we 
will  find  how  difficult  it  is  to  imitate  the  suffering  Re- 
deemer, or  him  who  was  the  first  martyr  in  his  cause. 
Yet  to  this  we  should  attain;  for  this  we  should  disci- 
pline ourselves,  not  merely  on  account  of  the  great 
temporal  advantages  resulting  from  this  spirit,  but  be- 
cause we  thus  resemble  the  Lord,  who  makes  it  indis- 
pensable that  the  disciple  should  be  as  his  Master. 

Remember,  my  soul,  that  thou  art  placed  in  a  world 
of  trial,  where  thy  graces  are  to  be  matured  by  tri- 
umphs achieved  over  opposing  vices.  Injuries  will 
be  inflicted,  that  thou  mayest  have  an  opportunity  of 
showing  forth  thy  meekness  and  forbearance.  Others 
will  have  occasion  to  exercise  forbearance  towards 
thee;  learn  then  to  exercise  it  towards  them.  When 
thou  art  tempted  to  resentment  and  retaliation,  call  to 
mind  the  infinite  obligations  thou  art  under  to  God  for 
his  long  suffering  to  thee.  How  often  hast  thou  pro- 
voked him,  how  greatly  hast  thou  dishonoured  him, 
how  ungratefully  hast  thou  requited  his  kindness!  and 
vet  he  has  been  slow  to  anger  and  of  great  mercy.  If 
he  has  forborne  so  long  with  thee,  under  extreme 
provocation,  canst  thou  not  forbear  with  thy  brother 
under  comparatively  slight  injury  ?  It  is  God's  pre- 
rogative to  avenge;  it  is  thy  duty  to  recompense  evil 
to  no  man,  but  to  wait  on  God  who  is  able  to  save 
thee. 


FOUNTAIN    OF    WISDOM. 


47 


GOVERNMENT  OF  THE  TONGUE. 


Whoso  kecpcth  his  mouth  and 
iiis  tongue,  keepeth  his  soul  from 
troubles. 

He  that  hath  knowledge  spareth 
his  words :  and  a  man  of  under- 
standing is  of  an  excellent  spirit. 

Even  a  fool,  when  he  holdeth 
his  peace,  is  counted  wise  :  and  he 
that  shutteth  his  lips  is  esteemed 
a  man  of  understanding. 

A  fool  uttereth  all  his  mind : 
but  a  wise  man  keepeth  it  in  till 
afterwards. 

The  lips  of  the  righteous  know 
what  is  acceptable  :  but  the  mouth 
of  the  wicked  speaketh  froward- 
ness. 

In  all  labour  there  is  profit :  but 
the  talk  of  the  lips  tendeth  only  to 
penury. 

The  lips  of  the  wise  disperse 
knowledge :  but  the  heart  of  the 
foolish  doeth  not  so. 


Death  and  life  are  in  the  power 
of  the  tongue:  and  they  that  love 
it  shall  eat  the  fruit  thereof. 

In  the  multitude  of  words  there 
wanteth  not  sin :  but  he  that  re- 
fraineth  his  lips  is  wise. 

A  fool's  mouth  is  his  destruc- 
tion,  and  his  lips  are  the  snare  of 
his  soul. 

There  is  that  speaketh  like  the 
piercings  of  a  sword:  but  the 
tongue  of  the  wise  is  health. 

Seest  thou  a  man  that  is  hasty 
in  his  words  ?  there  is  more  hope 
of  a  fool  than  of  him. 

He  that  keepeth  his  mouth  keep- 
eth his  life :  but  he  that  openeth 
wide  his  lips  shall  have  destruction. 

Pleasant  words  are  as  an  honey- 
comb, sweet  to  the  soul,  and  health 
to  the  bones. 

A  word  fitly  spoken  is  like  ap- 
ples of  gold  in  pictures  of  silver. 


So  comprehensive,  explicit,  and  forcible,  are  the  Pro- 
verbs of  Solomon  on  this  topic,  as  almost  to  supersede 
the  necessity  of  amplification.  Let  them  be  seriously 
pondered  and  read  in  connexion  with  the  equally  vivid 
description  of  the  apostle  James,  (James  iii.)  as 
they  furnish  in  a  brief  compass  the  substance  of  all 
which  need  be  written  on  the  subject. 

The  tongue,  as  the  principal  organ  of  speech,  is 
employed  to  express  the  thoughts  of  the  mind  and  the 
emotions  of  the  heart,  and  hence  its  efficiency  in  the 
production  of  good  and  evil.  According  to  the  internal 
disposition,  it  may  be  used  to  abuse  or  conciliate,  to 
provoke  to  wrath  or  to  pacify,  to  tempt  to  evil  or  to 
dissuade,  to  misrepresent  or  to  speak  truth,  to  destroy 


48  FOUNTAIN    OF    WISDOM. 

reputation  or  to  defend,  to  blaspheme  or  to  pray,  to 
dishonour  God  or  to  celebrate  his  goodness.  An  evil 
tongue,  which  is  not  under  the  government  of  sound 
principles,  is  a  mischief  of  incalculable  magnitude. 
Words  are  inadequate  to  portray  the  havoc  it  may 
bring  on  families,  neighbourhoods,  and  even  nations. 
False,  insidious  and  malignant,  it  may  fatally  wound 
the  objects  of  its  attack,  and  destroy  peace,  character 
and  life.  It  is  the  devil's  favourite  agency  for  scat- 
tering firebrands,  arrows  and  death,  through  the 
world. 

The  tongue,  when  properly  regulated,  is  equally 
potent  for  good.  Its  words  of  truth  enlighten ;  its 
words  of  kindness  are  an  excellent  oil  to  mollify  and 
soothe  the  feelings.  It  is  best  employed  when  en- 
gaged in  celebrating  the  praises  of  God,  and  in  pro- 
moting his  glory. 

How  is  the  tongue  to  be  regulated?  is  a  question 
of  no  ordinary  importance.  The  remedy  for  its  un- 
ruliness  must  be  radical;  no  system  of  rules  will  be 
available,  unless  the  fountain  of  thought  and  feeling 
be  purified.  It  is  the  instrument  of  the  passions,  and 
hence  it  can  be  controlled  only  by  first  controlling 
them.  Grace  in  the  heart  will  soon  evince  itself  by 
grace  on  the  lips.  When  wrath,  envy,  and  every  evil 
feeling  of  the  heart  are  kept  in  proper  subjection,  the 
tongue  will  not  err.  When  those  graces,  which  the 
Spirit  of  God  infuses,  receive  a  cordial  welcome  in  the 
soul,  the  tongue  will  speak  peace  and  good  will  to 
men.  Rules,  even  to  the  most  gracious  person,  may 
also  be  of  use.  Let  there  be  a  determined  purpose  to 
control  our  speech,  let  there  be  vigilance  in  guarding 
its  movements,  let  caution  and  deliberation  mark  our 
words,  and  especially  let  us  learn  when  to  be  silent. 


FOUNTAIN    OF    WISDOM.  49 

Solomon  insists  upon  this  latter  as  among  the  most 
important  directions  for  the  government  of  the  tongue. 
I  would  desire  always  to  remember  that  the  won- 
derful faculty  of  speech  has  been  communicated  to 
me,  not  to  render  myself  and  others  miserable,  but 
happy  ;  not  to  be  an  instrument  of  evil,  but  of  good. 
May  it  be  my  aim  to  have  my  conversation  always 
seasoned  with  grace,  speaking  lovingly  and  kindly  to 
my  fellow  men,  and  not  provokingly  or  resentfully. 
I  should  avoid  both  foolish  and  hurtful  words.  When 
I  can  do  good  by  speaking,  let  me  not  refrain ;  when 
I  cannot  do  good,  let  me  be  silent.  0  for  grace  to 
eradicate  every  feeling  from  my  heart  which  would 
prompt  vain  or  sinful  words,  and  which  may  be 
in  me  a  fountain  sending  forth  only  sweet  waters. 
I  am  as  accountable  to  God  for  my  words  as  for  my 
actions  ;  let  me  remember  this,  and  set  a  watch  on  my 
lips.  Above  all,  may  my  tongue  be  employed  in  cele- 
brating the  praises  of  God;  and  when,  at  the  resurrec- 
tion of  the  just,  I  shall  be  clothed  with  a  new  body, 
may  I  have  a  seraph's  tongue  to  praise  Him  to  all 
eternity ! 


5* 


50 


FOUNTAIN    OF    WISDOM. 


MODERATED   DESIRE 


Two  things  have  I  required  of 
thee;  deny  me  them  not  before  I  die: 

Remove  far  from  me  vanity 
and  lies ;  give  me  neither  poverty 
nor  riches;  feed  me  with  food 
convenient  for  me : 

Lest  I  be  full,  and  deny  thee, 
and  say,  Who  is  the  Lord  ?  or  lest 
I  be  poor,  and  steal,  and  take  the 
name  of  my  God  in  vain. 


Better  is  a  little  with  righteous, 
ness,  than  great  revenues  without 
right. 

Better  is  little  with  the  fear  of 
the  Lord,  than  great  treasure  and 
trouble  therewith. 

Better  is  a  dinner  of  herbs 
where  love  is,  than  a  stalled  ox 
and  hatred  therewith. 


".Let  your  moderation  be  known  nnto  all  men,"  is 
a  divine  precept,  designed,  to  repress  the  extravagant 
expectations  and  unlicensed  indulgences  to  which  hu- 
man nature  is  prone.  The  passions  run  riot  unless 
restrained,  and  "  the  lust  of  the  flesh,  the  lust  of  the 
eyes,  and  the  pride  of  life,"  exert  a  dominant  influence 
over  the  life.  There  is  no  sensual  enjoyment  of  which 
the  heart  is  ready  to  say,  "it  is  enough;"  and  wealth, 
as  the  means  of  obtaining  them,  is  sought  for  with 
avidity,  until  its  pursuit  becomes  an  engrossing  pas- 
sion. The  necessities  of  our  nature  are  comparatively 
few  and  easily  provided  for;  but  not  content  with 
this,  the  desire  grasps  after  more  than  is  necessary  and. 
which  can  only  be  hoarded,  or  expended  in  the  grati- 
fication of  artificial  wants.  It  is  in  the  very  nature 
of  earthly  possessions  not  to  satisfy,  and  however 
large  and  cumbrous  they  may  be,  the  cupidity  of  the 
heart  still  demands  more.  "  Hell  and  destruction  are 
never  full ;  so  the  eyes  of  man  are  never  satisfied." 

In  opposition  to  this  general  trait  of  character,  the 
Christian  is  admonished  to  repress  covetousness,  to 
moderate  his  desires,  and  to  rectify  his  views  of  the 


FOUNTAIN    OP    WISDOM.  51 

power  of  the  world  to  produce  happiness.  "Having 
food  and  raiment,"  that  is,  the  ordinary  comforts  of 
life,  "  be  therewith  content."  It  is  not  the  amount 
possessed,  but  the  spirit  in  which  it  is  enjoyed  that 
has  an  influence  for  good  or  evil.  Wealth  may  only 
be  a  cause  of  trouble,  while  a  little  with  the  fear  of 
the  Lord,  may  satisfy  every  wish.  Poverty  is  not  de- 
sirable, for  it  brings  many  discomforts,  and  wealth 
should  not  be  desired,  for  it  exposes  to  many  dangers; 
but  there  is  a  golden  mean,  in  which  we  are  provided 
with  things  convenient  for  us.  He  is  the  wise  man 
who,  instead  of  being  the  slave  of  the  world,  is  only 
indebted  to  it  for  a  passing  hospitality. 

I  would  call  thee,  my  soul,  to  a  strict  account,  and 
ascertain  if  thou  holdest  thy  passions  in  subjection. 
Thou  hast  learned  that  the  world  has  little  to  impart, 
why  then  should  thy  desires  be  turned  towards  it? 
Should  it  be  so  liberal  as  to  give  thee  all  it  possesses, 
thou  couldest  safely  do  no  more  than  satisfy  those 
wants,  which  may  be  satisfied  with  very  little.  Many 
gain  the  world  and  lose  their  souls,  and  wherein  are 
they  profited  ?  Take  warning  by  their  fate,  and  mo- 
derate thy  desire  for  earthly  things.  Hast  thou  godli- 
ness? that,  with  contentment,  is  great  gain.  If  thou 
art  covetous,  be  only  covetous  of  what  is  good ;  build 
not  below  the  skies;  grasp  after  eternal  things,  and 
indulge  unlimited  desire  of  heavenly  happiness,  for 
such  wishes,  large  as  they  may  be,  are  acceptable  to 
God,  and  shall  be  satisfied. 


FOUNTAIN    OF    WISDOM. 


EARLY  PIETY. 


I  love  them  that  love  me,  and  they  that  seek  me  early 
shall  find  me. 


How  encouraging  the  declaration,  and  how  unambi- 
guous the  promise!  God  loves  the  offering  of  the 
youthful  heart,  and  the  steps  which  are  early  directed 
in  the  way  to  Zion  he  will  surely  guide.  Happy 
youth!  whose  first  affections  are  given  to  God  whose 
worldly  aspirations  are  repressed  and  supplanted  by 
aspirations  after  heaven;  who  dost  resolve  to  turn 
back  from  the  way  of  sin,  before  thou  hast  had  a  long 
and  painful  experience  of  its  ruggedness. 

It  is  a  very  peculiar  encouragement  to  early  effort 
in  religion  that  it  shall  be  successful.  It  is  possible 
that  God  may  be  propitious  to  the  sinner  who  comes 
to  him  at  the  eleventh  hour,  but  the  application  may, 
when  long  delayed,  utterly  fail.  The  foolish  virgins 
who  were  aroused  out  of  their  slumber  by  the  mid- 
night cry,  were  shut  out,  and  could  hear  no  favourable 
response  to  their  importunate  entreaties  for  admission. 
Where  God's  invitations  have  long  been  despised,  his 
grace  may  be  finally  withheld,  and  the  hope  of  the 
sinner  be  cut  off.  *Not  so  with  those  who  seek  God 
in  their  youth — they  "  shall  find"  him.  It  is  his  own 
gracious  promise. 

To  none  does  the  world  present  such  fascinations  as 
to  the  young.  Taking  advantage  of  their  inexpe- 
rience, the  great  adversary  pictures  to  their  imagina- 
tion a  thousand  unreal  and  unsubstantial  scenes  which 
have  all  the  semblance  of  truth;  a  captivating  view 


FOUNTAIN    OP    WISDOM.  53 

spreads  out  before  them,  and  flowery  paths  invite  their 
feet,  and  the  numberless  evils  which  have  unexpect- 
edly sprung  up  in  the  way  to  disappoint  their  prede- 
cessors, are  artfully  hidden  from  their  view.  Thus 
are  multitudes  deceived  to  their  ruin;  they  dream  not 
of  disappointment  and  sorrow,  and  disregard  all  warn- 
ings; and  although  they  soon  find  that  their  hopes  are 
not  realized,  they  press  on,  still  relying  on  the  deceit- 
ful promises  of  sin. 

Some,  however,  are  from  their  childhood  inspired 
with  the  fear  of  God,  which  is  the  beginning  of  wis- 
dom. They  search  the  Scriptures,  bend  the  youthful 
knee  in  prayer,  give  their  affections  to  their  heavenly 
Father,  and  ask  him  to  be  the  guide  of  their  youth. 
Their  prayer  is  heard  and  answered,  and  they  are  re- 
deemed from  the  pollutions  of  the  world. 

The  advantages  of  a  piety  thus  early  commenced 
are  manifold.  How  many  painful  reflections  and  re- 
morseful self-accusations  are  thus  escaped !  Although 
they  will  have  much  to  deplore  as  the  inheritors  of  a 
corrupt  nature,  yet  they  will  not,  like  the  aged  peni- 
tent, be  compelled  to  travel  back  through  long  years 
of  rebellion,  to  be  pained  at  every  step,  by  the  appa- 
rition of  murdered  time,  the  ghosts  of  abused  and  lost 
opportunities,  and  the  recollection  of  innumerable  and 
flagrant  sins.  How  extensive  too  will  be  their  reli- 
gious attainments !  Those  who  soonest  enter  the 
school  of  Christ  and  are  diligent  in  study,  will  learn 
most  of  God's  will,  his  government,  his  providence, 
his  love  and  faithfulness,  and  will  be  most  likely  to 
obtain  that  full  assurance  of  faith  and  hope,  which  is 
an  infinitely  richer  inheritance  than  the  world  has  in 
its  offer.  What  increased  pleasures  in  religion  will 
they  also  enjoy!     This  will  be  a  result  of  their  attain- 


54  FOUNTAIN    OP    WISDOM. 

ments,  for  the  more  that  is  known  of  the  divine  excel 
lency,  the  more  exquisite  will  be  the  joy  of  the  soul 
The  perfection  of  blessedness  in  heaven  consists  in  the 
perfection  of  the  knowledge  which  the  soul  there  has 
of  God ;  hence  the  more  of  that  knowledge  which  is 
acquired  here,  the  greater  the  happiness.  Many 
Christians  walk  in  doubt  and  apprehension,  and 
through  fear  of  death  are  subject  to  bondage  ;  but  he 
that  has  run  in  the  Christian  course  from  his  youth,  is 
most  likely  to  be  skilled  in  the  Christian  warfare,  most 
likely  to  bring  his  heart  under  the  influence  of  the 
graces  of  the  Spirit,  and  to  have  such  discoveries  of 
the  divine  love,  and  such  familiarity  at  the  throne  of 
grace,  as  to  be  assured  that  he  is  a  son  of  God  and  an 
heir  of  glory.  And  0,  what  sweet  experience  may 
he  have  of  God's  love,  and  of  his  interest  in  Christ ; 
what  foretastes  of  heavenly  happiness,  what  confi- 
dence that  neither  life  nor  death,  nor  things  present, 
nor  things  to  come,  shall  be  able  to  separate  him  from 
his  holy  and  happy  connexion  with  his  divine  Re- 
deemer. 

Many,  when  advanced  in  years,  have  bitterly  la- 
mented that  their  hearts  were  not  given  to  God  in 
youth;  but  none,  that  they  have  devoted  the  prime  of 
their  days  to  this  most  excellent  service.  The  young, 
therefore,  should  remember  their  Creator  in  the  days 
of  their  youth,  and  those  who  would  increase  the 
amount  of  human  happiness  here,  and  multiply  joy  in 
heaven,  will  use  their  best  efforts  to  instruct,  to  guide 
and  persuade  the  young  to  escape  from  the  pollutions 
of  the  world,  and  to  set  out  early  in  their  heavenly 
journey. 

My  soul,  hast  thou  been  early  called  to  remember 
thy  Creator  and  to  keep  his  law?  how  many  Satanic 


FOUNTAIN    OP    WISDOM.  55 

snares  hast  thou  thus  escaped,  and  how  much  bitter 
repentance  hast  thou  thus  avoided  !  Never  canst  thou 
be  sufficiently  grateful  for  an  early  acquaintance  with 
God, — with  his  love  and  faithfulness.  But  if  unhap- 
pily thy  childhood  and  youth  were  vanity,  and  a  Sa- 
viour's love  was  long  resisted;  for  this  let  thy  repent- 
ance be  sincere,  and  let  present  opportunities  be  more 
diligently  improved.  Thus  redeem  squandered  time  ; 
make  thy  calling  and  election  sure,  and  run  with 
alacrity  the  remainder  of  thy  race.  At  least,  in  the 
fervour  of  thy  love  and  in  the  devotion  of  thy  life, 
compete  with  those  who  have  earlier  entered  the 
course. 


56 


FOUNTAIN    OF    WISDOM. 


FILIAL  OBEDIENCE. 


My  son,  hear  the  instruction  of 
thy  father,  and  forsake  not  the 
law  of  thy  mother : 

For  they  shall  be  an  ornament 
of  grace  unto  thy  head,  and  chains 
about  thy  neck. 

My  son,  keep  thy  father's  com- 
mandment, and  forsake  not  the 
law  of  thy  mother  : 

Bind  them  continually  upon 
thine  heart,  and  tie  them  about 
thy  neck. 

When  thou  goest,  it  shall  lead 
thee  ;  when  thou  sleepest,  it  shall 
keep  thee;  and  when  thou  awakest, 
it  shall  talk  with  thee. 

Whoso  keepeth  the  law  is  a 
wise  son :  but  he  that  is  a  com- 
panion  of  riotous  men,  shameth 
his  father. 

Hearken  unto  thy  father  that 
begat  thee,  and  despise  not  thy 
mother  when  she  is  old, 

A  wise  son  heareth  his  father's 
instruction :  but  a  scorner  heareth 
not  rebuke. 

A  wise  son  maketh  a  glad  fa- 


ther :  but  a  foolish  son  is  the  hea- 
viness of  his  mother. 

A  wise  son  maketh  a  glad  fa- 
ther :  but  a  foolish  man  despiseth 
his  mother. 

The  father  of  the  righteous  shall 
greatly  rejoice :  and  he  that  be- 
getteth  a  wise  child  shall  have  joy 
of  him. 

Thy  father  and  thy  mother  shall 
be  glad,  and  she  that  bare  thee 
shall  rejoice. 

A  foolish  son  is  a  grief  to  his 
father,  and  bitterness  to  her  that 
bare  him. 

Whoso  curseth  his  father  or  his 
mother,  his  lamp  shall  be  put  out 
in  obscure  darkness. 

He  that  wasteth  his  father,  and 
chaseth  away  his  mother,  is  a  son 
that  causeth  shame,  and  bringeth 
reproach. 

The  eye  that  mocketh  at  his 
father,  and  despiseth  to  obey  his 
mother,  the  ravens  of  the  valley 
shall  pick  it  out,  and  the  young 
eagles  shall  eat  it. 


The  parental  relation !  How  full  of  sweet  asso- 
ciations and  tender  reminiscences !  Hast  thou  a 
father— a  mother?  They  are  thy  natural  guardians, 
thy  dearest  earthly  friends.  They  joyfully  smiled  at 
thy  introduction  into  the  world.  Towards  thee  their 
affections  gushed  forth  as  from  a  fountain  newly 
opened.  Through  prattling  childhood  and  thought- 
less boyhood,  they  tenderly  watched  over  thee.  Their 
anxieties  were  awakened  and  their  sedulous  care  was 
on  the  alert,  if  sickness  clouded  thy  brow.    Thy  open- 


FOUNTAIN    OP    WISDOM.  57 

ing  manhood  was  watched  with  intense  solicitude, 
and  into  all  thy  plans  for  future  life,  they  entered  with 
a  feeling  in  which  none  others  could  fully  participate. 
Thy  joys  were  their  joys,  thy  sorrows  their  sorrows. 
In  every  adversity,  however  the  world  might  frown, 
their  bosom  was  thy  sanctuary ;  and  is  it  a  hard  duty 
to  render  them  filial  reverence  and  obedience?  Canst 
thou  ever  fully  recompense  their  care  and  kindness  ? 
Thy  sacred  duty  to  them  should  be  accounted  thy 
sweetest  privilege. 

Filial  reverence  is  one  of  the  ten  subjects  which 
Jehovah  signalized  when  he  delivered  his  law  from 
Sinai.  To  this  he  especially  appended  a  promise: 
"Honour  thy  father  and  thy  mother,  that  thy  days 
may  be  long  on  the  land  which  the  Lord  thy  God 
giveth  thee."  If  peculiar  blessings  are  insured  to  the 
obedient,  peculiar  judgments  are  threatened  against 
the  disobedient.  The  holy  Scriptures  insist  on  this 
subject,  and  characterizing  the  flagrant  ingratitude  and 
wickedness  of  unfilial  conduct,  mete  out  to  it  a  pun- 
ishment proportionally  great. 

The  actions  of  a  child  which  bring  shame  and  dis- 
honour on  a  parent,  are  a  violation  of  this  command- 
ment, as  palpable  as  if  those  actions  were  personally 
undutiful  and  disrespectful.  He  that  shames  his 
father  by  being  a  companion  of  the  riotous,  or  is  a 
heaviness  to  his  mother  by  his  folly,  is  under  a  similar 
condemnation  with  him  who  mocketh  at  his  father  or 
despiseth  to  obey  his  mother.  As  a  natural  guardian, 
the  directions  of  a  parent  should  be  followed;  as  a 
counsellor,  his  opinions  should  be  treated  with  defer- 
ence; as  a  progenitor,  affection  is  due  to  him  from  his 
offspring.  In  all  things  lawful  and  proper  his  com- 
mands should  be  law.     Even  where  a  parent  is  not 

6 


58  FOUNTAIN    OF    WISDOM. 

all  he  should  be,  the  duty  of  a  child  is  not  diminished, 
but  should  be  cheerfully  rendered.  Attention  and 
affection  to  a  parent  should  be  uniform,  and  protection 
and  support  extended  when  necessary;  he  should  be 
reverenced  through  life,  comforted  in  old  age,  and  en- 
couraged and  sustained  in  his  passage  to  the  tomb. 
0,  never,  never  should  a  father's  care  and  a  mother's 
enduring  love  be  forgotten  or  ill-requited.  Living 
they  should  be  honoured,  and  their  memory  cherished 
when  they  are  dead. 

0  my  soul,  if  thou  art  indebted  to  earthly  relations, 
if  thou  hast  received  kindness  from  them,  and  per- 
haps those  early  impressions,  which  have  led  thee 
to  choose  the  one  thing  needful,  for  this  thou  shouldst 
be  thankful.  If  love  and  duty  should  be  cheerfully 
extended  to  an  earthly  parent,  thou  occupiest  a  higher 
relation,  thou  art  a  son  of  God,  and  to  thy  heavenly 
Father  is  due  a  still  purer  love,  a  holier  obedience. 
Grieve  Him  not  by  thy  perverseness;  forfeit  not  his 
favour  by  thy  rebellion,  but  when  he  says,  "  seek  ye 
my  face,"  let  thy  reply  be  "  thy  face,  Lord,  will  I 
seek."  Let  his  service  be  thy  delight,  his  glory  thy 
aim;  and  as  he  can  do  thee  no  wrong,  but  ever  in  his 
chastenings,  corrects  thee  as  a  son  whom  he  loveth,  be 
submissive  to  his  dispensations.  Now  he  permits  thee 
to  call  him  Abba,  Father,  and  receives  thee  by  adop- 
tion into  his  household — wait,  and  thou  shalt  be  made 
a  member  of  his  one  glorious  family  in  heaven. 


FOUNTAIN    OF    WISDOM. 


59 


DISCIPLINE. 


A  whip  for  the  horse,  a  bridle 
for  the  ass,  and  a  rod  for  the  fool's 
back. 

Foolishness  is  bound  in  the 
heart  of  a  child;  but  the  rod  of 
correction  shall  drive  it  far  from 
him. 

He  that  spareth  his  rod  hatcth 
his  son  :  but  he  that  lovcth  him 
chasteneth  him  betimes. 

The  rod  and  reproof  give  wis- 


dom ;  but  a  child  left  to  himself 
bringeth  his  mother  to  shame. 

Chasten  thy  son  while  there  is 
hope,  and  let  not  thy  soul  spare 
for  his  crying. 

Correct  thy  son,  and  he  shall 
give  thee  rest;  yea,  he  shall  give 
delight  unto  thy  soul. 

Withhold  not  correction  from 
the  child ;  for  if  thou  beatest  him 
with  the  rod,  he  shall  not  die. 


We  are  the  "degenerate  plants  of  a  strange  vine," 
and  the  earliest  buddings  of  life  but  too  sadly  prove 
the  corruption  of  the  stock  from  which  we  spring. 
"  We  go  astray  as  soon  as  we  be  born,"  and  although 
the  passions  may  be  in  their  infancy,  yet  they  furnish 
unequivocal  evidence  of  their  evil  nature  and  tenden- 
cy. Youth,  childhood,  and  even  infancy,  need  re- 
straints to  keep  in  subjection  the  unhallowed  propen- 
sities, which  are  innate,  and  which  would  otherwise 
break  forth  in  acts  of  misrule  and  violence.  A  child 
is  supposed  to  possess  little  knowledge  and  less  dis- 
cretion to  guide  its  own  steps;  it  must  therefore  be 
indebted  for  salutary  restraint  to  its  elders,  and  espe- 
cially to  those  who  are  entrusted  by  God  with  its 
training.  The  duty  is  at  once  delicate  and  difficult. 
Many  err  in  it,  and  the  sad  consequences  of  their 
error  may  be  traced  in  the  moral  and  spiritual  ruin  of 
their  offspring.  In  a  charge  so  precious  and  respon- 
sible, parents  need  to  be  endued  with  heavenly 
wisdom. 

They  must  act  upon  fixed  principles;  their  authori- 


60  FOUNTAIN    OP    WISDOM. 

ty  must  be  felt  and  acknowledged,  and  while  then- 
discipline  is  kind  and  affectionate,  it  must  be  uniform, 
firm,  and  decided.  How  many,  to  escape  trouble,  or 
in  the  exercise  of  a  false  kindness,  suffer  tempers 
which  might  be  nipped  in  the  bud,  to  grow  up  beyond 
the  reach  of  control!  Injudicious  treatment  has  not 
only  entailed  misery  on  children,  but  brought  the  gray 
hairs  of  parents  in  sorrow  to  the  grave. 

All  admit  the  necessity  of  early  and  careful  instruc- 
tion, as  well  as  of  persuasion  and  entreaty,  to  induce 
•children  to  walk  in  the  right  way;  but  it  is  to  be 
feared,  that  many  have  discarded  from  their  theory 
of  education,  those  sage  maxims  of  wisdom  and  Scrip- 
ture, which  enforce  the  necessity  of  chastisement. 
Children  are  By  nature  perverse,  wayward,  and  law- 
less, and  they  early  commence  the  struggle  for  the 
mastery.  If  not  seasonably  checked ;  if  not  taught 
to  respect  the  authority  of  their  parents  and  to  fear 
power,  the  consequences  may  easily  be  foretold — they 
will  become  disobedient  and  disrespectful,  and  grow 
up  the  pests  of  the  community.  Where  the  law  of 
reason  will  not  avail,  the  rod  of  correction  must  be 
substituted.  There  should  not  be  undue  severity ; 
correction  should  never  be  administered  on  slight 
occasions ;  the  child  should  be  made  to  see  that  it  is 
resorted  to  from  a  sense  of  duty  and  not  in  an  ebul- 
lition of  passion ;  to  do  him  good,  and  not  to  gratify 
angry  feelings;  and  in  a  word  he  should  be  made  to 
associate  his  sufferings  with  his  faults. 

The  wisdom  of  such  inspired  maxims,  as  those 
quoted  above,  has  been  verified  in  the  experience  of 
many,  who  have  had  reason  to  be  thankful  for  the 
results  of  their  application. 

Let  me  remember,  if  a  parent,  that  the  souls  of  my 


FOUNTAIN    OP    WISDOM.  61 

children  shall  be  required  at  my  hand.  If  I  unduly 
indulge,  I  may  ruin  them;  if  I  pass  by  their  faults,  I 
may  confirm  them  in  evil.  To  train  them  for  useful- 
ness here  and  immortality  hereafter,  I  must  not  only 
commend  them  to  God,  and  impart  to  them  sound 
counsel ;  but  repress  their  lawless  desires  and  curb 
their  rebellious  feelings,  by  punishment  judiciously 
inflicted.  It  is  false  kindness  to  abstain  from  just  se- 
verity, for  "he  that  spareth  his  rod  hateth  his  son, 
but  he  that  loveth  him,  chasteneth  him  betimes."  My 
heavenly  Father  scourgeth  every  son  he  receiveth, 
and  when  he  chastens,  it  is  not  for  his  pleasure,  but 
their  good.  Surely  I  may  safely  follow  his  example. 
Have  I  not  experienced  the  benefit  of  a  parental  love 
which  could  sacrifice  its  own  feelings  in  correcting  me 
for  my  faults  ?  and  shall  I  not  deny  myself,  in  chas- 
tening my  child,  while  there  is  hope,  and  before  evil 
habits  become  too  firmly  fixed  to  be  eradicated? 


62 


FOUNTAIN    OF    WISDOM. 


DUTY  TO  ENEMIES. 


Rejoice  not  when  thine  enemy 
falleth,  and  let  not  thine  heart  be 
glad  when  he  stumbleth: 

Lest  the  Lord  see  it,  and  it  dis- 
please him,  and  he  turn  away  his 
wrath  from  him. 


If  thine  enemy  be  hungry,  give 
him  bread  to  eat ;  and  if  he  be 
thirsty,  give  him  water  to  drink: 

For  thou  shalt  heap  coals  of 
fire  upon  his  head,  and  the  Lord 
shall  reward  thee. 


If  the  blessed  Jesus,  who  was  a  living  exemplifica- 
tion of  all  the  virtues  and  graces  of  human  character 
in  its  purest  state,  could  not  pass  through  the  world 
without  enemies,  who  hated  both  his  doctrine  and  his 
person,  and  reviled,  defamed,  and  persecuted  him 
even  to  death,  how  can  his  disciples  expect  to  be  ex- 
empt ?  It  is  enough  that  the  disciple  should  be  as  his 
Lord. 

Men  may  be  our  enemies  causelessly  through  misap- 
prehension of  our  character,  or  in  consequence  of  some 
supposed  injury;  and  their  hostility  may  be  more  or 
less  bitter  and  unrelenting,  and  lead  them  to  acts 
affecting  our  peace,  reputation,  property,  or  life. 

Under  these  circumstances  what  should  be  our  con- 
duct ?  Should  we  retaliate,  wish  them  evil,  or  seek 
their  injury?  The  gospel  forbids  it.  The  true  temper 
of  the  Christian  revolts  at  it.  On  the  contrary,  we 
should  endeavour  to  appease  their  anger,  disarm  their 
hostility,  and  win  their  esteem  and  love.  True  mag- 
nanimity, so  far  from  saying  "  an  eye  for  an  eye,  or  a 
tooth  for  a  tooth,"  dictates  a  conciliating  course.  How 
much  better  to  triumph  over  an  enemy  by  love,  than 
by  revenge!  How  much  better  to  assuage,  than  to 
add  new  exasperation  to,  his  feelings  !    It  was  said  of 


FOUNTAIN    OP    WISDOM.  63 

an  eminently  good  man,  who  was  habitually  control- 
led by  the  spirit  of  .the  gospel,  that  there  was  no  surer 
way  of  obtaining  from  him  acts  of  kindness  than  to 
do  him  an  ill  turn.  It  would  indeed  be  difficult  to 
continue  to  be  the  enemy  of  such  a  man. 

To  return  good  for  evil  is  the  Christian's  maxim. 
If  an  enemy  is  in  want,  minister  to  his  necessities,  and 
let  the  veil  of  charity  shade  from  remembrance  the 
injuries  he  has  inflicted.  If  in  the  course  of  provi- 
dence, calamities  befal  him,  so  far  from  triumphing  in 
his  disasters,  be  the  first  to  extend  to  him  sympathy 
and  a  helping  hand.  Should  such  a  temper  as  this 
prevail,  how  soon  would  the  fires  of  rancorous  hate 
and  deadly  feud  be  extinguished ! 

My  soul,  keep  before  thee  the  example  of  the  bless- 
ed Jesus  at  all  times,  that  thou  mayest  be  able  to  che- 
rish feelings  of  universal  good  will  to  men.  Under 
the  contradiction  and  persecuting  hate  of  sinners,  he 
was  mild,  patient,  uncomplaining,  and  forgiving.  Aim 
to  be  like  him.  The  world  that  hated  him,  he  loved, 
and  died  for  their  redemption ;  and  why  canst  thou 
not  pray  for  those  who  despitefully  use  thee  ?  In  a 
slanderous  world  thou  mayest  not  expect  that  all  men 
will  speak  well  of  thee ;  in  a  selfish  world  thou 
mayest  not  hope  to  enjoy  the  friendship  of  all ;  in  a 
sinful  world  thou  canst  not  escape  collisions  and  inju- 
ries; but  thy  best  policy  and  truest  wisdom  will  be, 
to  love  thine  enemies  and  to  do  good  to  them  that 
hate  thee. 


64 


FOUNTAIN    OF    WISDOM. 


TEMPERANCE. 


Wine  is  a  mocker,  strong  drink 
is  raging ;  and  whosoever  is  de- 
ceived thereby  is  not  wise. 

It  is  not  for  kings,  it  is  not  for 
kings  to  drink  wine ;  nor  for 
princes  strong  drink ; 

Lest  they  drink,  and  forget  the 
law,  and  pervert  the  judgment  of 
any  of  the  afflicted. 

Give  strong  drink  unto  him  that 
is  ready  to  perish,  and  wine  unto 
those  that  be  of  heavy  hearts. 

He  that  loveth  pleasure  shall  be 
a  poor  man  :  he  that  loveth  wine 
and  oil  shall  not  be  rich. 

Be  not  among  wine-bibbers ; 
among  riotous  eaters  of  flesh : 

For  the  drunkard  and  the  glut- 
ton  shall   come   to   poverty :  and 


drowsiness  shall  clothe  a  man  with 
rags. 

Who  hath  wo  ?  who  hath  sor- 
row ?  who  hath  contentions  ?  who 
hath  babbling  ?  who  hath  wounds 
without  cause  ?  who  hath  redness 
of  eyes? 

They  that  tarry  long  at  the 
wine  ;  they  that  go  to  seek  mixed 
wine. 

Look  not  thou  upon  the  wine 
when  it  is  red,  when  it  giveth  his 
colour  in  the  cup,  when  it  moveth 
itself  aright. 

At  the  last  it  biteth  like  a  ser- 
pent and  stingeth  like  an  adder. 

Thine  eyes  shall  behold  strange 
women,  and  thine  heart  shall  utter 
perverse  things. 


In  an  enlarged  sense,  temperance  relates  to  the  mode- 
ration of  all  the  sensual  appetites ;  and  in  its  more 
common  acceptation,  it  is  opposed  to  gluttony  on  the 
one  hand,  and  to  the  excessive  use  of  intoxicating 
drinks  on  the  other. 

The  appetite  for  food,  with  its  attendant  gratifica- 
tion, has  been  wisely  ordained  by  the  Creator,  to  in- 
duce us  to  use  the  means  for  the  preservation  of  life ; 
and  it  is  abused  and  perverted  from  its  right  end  when 
we  minister  to  it  solely  for  the  sake  of  animal  gratifi- 
cation. The  art  of  man  has  been  taxed  in  the  inven- 
tion of  luxuries  to  regale  the  palate;  and  many, 
reversing  the  rule,  live  to  eat,  instead  of  eating  to  live. 
Immoderate  indulgence  in  eating,  instead  of  invig- 
orating, enfeebles  the  constitution,  which  God  has 
given  us;  and  is  a  sin  against  nature,  as  well  as  an 


FOUNTAIN    OF    WISDOM.  65 

express  violation  of  the  divine  command.  It  is  irra- 
tional and  immoral,  inasmuch  as  it  sensualizes  the 
whole  man,  obscuring  and  impairing  the  intellect,  and 
entailing  the  most  fearful  bodily  diseases.  Nature 
demands  a  simple  and  moderate  diet;  with  more  than 
this,  its  wonderful  and  complicated  machinery  is  dis- 
ordered and  eventually  ruined. 

Intemperance  in  drinking,  if  not  a  more  common 
vice,  is  perhaps  more  directly  injurious.  Intoxicating 
drinks  are  first  resorted  to  for  the  exhilaration  they 
produce,  and  frequent  indulgence  confirms  a  habit, 
which  imperiously  demands  gratification.  Nature 
may  be  so  accustomed  to  act  under  artificial  stimu- 
lants as  to  refuse  to  act  without  them.  Where  this 
disease  or  vice  in  the  system  is  superinduced,  drunken- 
ness is  the  result,  under  the  influence  of  which  the 
most  terrible  ravages  are  committed  on  the  human 
system.  The  land  has  become  loathsome  from  the 
effects  of  this  vice.  The  bloated  visage,  the  stagger- 
ing gait,  the  imbecile  intellect,  with  a  long  array  of 
fatal  diseases,  are  its  prominent  results,  so  far  as  the 
physical  frame  is  concerned;  and  in  its  moral  influ- 
ence, it  disqualifies  the  mind  for  serious  thought,  stu- 
pefies the  conscience,  inflames  the  passions,  hardens 
the  heart  and  becomes  an  inlet  to  all  the  other  vices. 
The  drunkard,  while  he  becomes  a  hateful  object  on 
earth,  necessarily  cuts  himself  off  from  the  hope  of 
heaven.  His  ruin  is  total,  involving  both  body  and 
soul. 

Now  as  no  man  deliberately  resolves  to  become  a 
drunkard,  but  is  gradually  seduced  into  the  habit, 
through  a  vain  self-confidence  that  he  can  restrain  his 
indulgence  within  proper  limits;  and  as  those  who 
fall,  may  attribute  their  ruin  to  the  insidious  nature  of 


66  FOUNTAIN    OF    WISDOM. 

the  vice,  which  makes  its  approach  by  almost  imper- 
ceptible advances,  self-preservation  dictates  the  pro- 
priety of  total  abstinence.  No  one  can  become 
a  drunkard  who  wholly  abstains,  and  no  one  can  be 
sure  that  he  will  not  become  a  drunkard,  if  he  in- 
dulges. The  maxim  may  well  be  accommodated  to 
the  subject — "  touch  not,  taste  not,  handle  not." 

May  I  remember  that  He  who  hath  created  me, 
hath  called  me  to  higher  objects  and  pursuits,  than 
the  mere  indulgence  of  animal  appetites.  Having 
food  convenient  for  me,  may  I  therewith  be  content ; 
and  may  I  never  resort  to  a  dangerous  beverage  to 
repair  exhausted  energies,  or  to  obtain  oblivion  for  my 
woes.  I  am  accountable  to  my  Maker  for  every  in- 
jury which  I  may  inflict  on  the  nature  he  hath  given 
me;  and  I  grievously  sin  when  I  so  indulge  my  appe- 
tites as  to  unfit  me  for  his  service.  May  I  be  tem- 
perate in  all  things,  and  avoid  those  convivial  scenes 
in  which  I  might  be  tempted  to  transgress  the  rules  of 
moderation.  While  I  pity  those  who  are  slaves  to 
their  appetites,  may  I  strive  to  awaken  within  them 
the  determination  to  act  as  rational  and  immortal 
beings,  and  to  avoid  those  vices  of  gluttony  and  drunk- 
enness, which  will  otherwise  bring  upon  them  the 
double  ruin  of  body  and  soul. 


FOUNTAIN    OF    WISDOM. 


67 


HONESTY  IN  BUSINESS. 


A  false  balance  is  abomination 
to  the  Lord:  but  a  just  weight  is 
his  delight. 

Withhold  not  good  from  them 
to  whom  it  is  due,  when  it  is 
in  the  power  of  thine  hand  to 
do  it. 

A  just  weight  and  balance  are 


the  Lord's  :  all  the  weights  of  the 
bag  are  his  work. 

Divers  weights  are  an  abomi- 
nation unto  the  Lord ;  and  a  false 
balance  is  not  good. 

It  is  naught,  it  is  naught,  saith 
the  buyer :  but  when  he  is  gone 
his  way,  then  he  boasteth. 


From  the  very  constitution  of  human  society  there 
must  be  producers  rind  consumers,  sellers  and  buyers; 
and  it  is  in  this  way  that  the  various  grades  of  the 
community  are  interlinked  and  become  mutually  de- 
pendent on  each  other.  The  intercourse  thus  estab- 
lished, must  be  based  on  fixed  laws,  the  infringement 
of  which  will  necessarily  endanger  its  continuance. 
All  business  transactions  should  be  conducted  on  the 
principles  of  truth  and  honesty.  It  is  alike  the  law 
of  the  land  and  the  law  of  God.  The  desire  of  gain 
often  interferes  to  violate  this  law,  bringing  in  its  train 
innumerable  evils.  When  strict  principle  is  laid  aside, 
ingenuity  devises  innumerable  schemes  of  fraud  ;  and 
fair  and  honest  dealing  is  interrupted  by  overreaching 
on  the  one  hand,  and  distrust  on  the  other. 

Even  setting  aside  those,  who,  regardless  of  char- 
acter, will  defraud  on  every  favourable  occasion ; 
there  is  a  large  class  of  the  business  community  who 
act  more  cautiously,  although  not  less  dishonestly. 
Besides  the  false  weights  and  measures,  to  which  only 
the  more  unprincipled  resort,  there  are  tricks  in  trade, 
which  although  sanctioned  by  custom,  are  equally 
criminal,  because  leading  to  the  same  results.     He  is 


68  FOUNTAIN    OF    WISDOM. 

a  dishonest  man,  who,  in  driving  a  bargain,  will  im- 
pose on  the  ignorance,  simplicity  and  credulity  of  a 
customer,  in  palming  on  him  worthless  commodities, 
in  exacting  from  him  exorbitant  profits,  in  making 
him  a  sufferer,  by  first  making  him  a  dupe.  He  is 
dishonest  who  praises  his  goods  beyond  their  well 
known  value,  and  who  secures  their  sale  by  affecting 
that  he  is  selling  at  an  actual  loss.  He  is  equally  dis- 
honest who,  in  purchasing,  will  depreciate  the  com- 
modity he  wants,  and  the  true  value  of  which  he 
knows.  Every  artifice  in  trade  which,  by  innuendo  or 
positive  assertion,  sacrifices  the  truth,  is  dishonest. 
Yet  these  expedients  are  so  common  as  to  create 
general  distrust  where  there  should  be  mutual  confi- 
dence; and  it  is  only  by  superior  dexterity,  that  they 
are  made  to  answer  their  purpose.  It  is  a  sad  state 
of  things  when  the  confiding  are  laughed  at  for  their 
simplicity,  and  overreached  because  they  are  not 
adepts  in  the  tricks  of  trade.  To  say  that  these  arts 
have  become  necessary,  is  to  justify  an  evil  on  the 
ground  of  its  prevalence.  For  all  the  purposes  of 
general  trade,  they  are  useless;  for  while  they  may 
impose  on  some,  their  very  existence  puts  most  men 
on  their  guard,  and  thus  they  defeat  themselves. 

Not  to  dwell  on  the  enormity  of  the  sin  of  dis- 
honesty, how  much  better,  in  all  points  of  view, 
would  it  be,  if  men  of  business  would  speak  truly 
and  act  fairly.  In  the  long  run,  honesty  is  the  best 
policy;  and  many  a  bitter  self-accusation,  and  many 
a  pang  of  remorse  would  be  saved,  if  its  dictates  were 
strictly  obeyed.  Let  all  remember  that  the  curse  of 
God  rests  on  dishonest  gains ;  they  are  often  blasted 
in  this  world,  and  bring  an  everlasting  blight  on  the 


FOUNTAIN    OP    WISDOM.  69 

soul.    How  can  a  man  be  profited  in  gaining  the 
world  at  such  an  expense ! 

In  all  my  transactions  with  men,  may  I  do  to  others 
as  I  would  wish  others  to  do  to  me ;  and  may  it  be 
my  determination  to  possess  little,  with  a  pure  con- 
science, rather  than  much  by  fraudulent  arts.  If 
tempted  to  dishonesty,  may  I  remember  the  great  day 
of  account,  when  every  minute  concern  of  life  will 
pass  in  review  before  the  Judge  of  the  world ;  and 
may  I  spurn  the  action,  which,  however  it  might 
enrich,  would  degrade  and  demoralize. 


70  FOUNTAIN    OP    WISDOM. 


SURETYSHIP. 


He  that  is  surety  for  a  stranger  I  surety    in    the   presence   of   his 
shall    smart   for    it:    and  he  that    friend, 
hateth  suretyship  is  sure.  Be  not  thou  one  of  them  that 

A    man  void  of  understanding-    strike  hands,  or  of  them  that  are 
striketh    hands,    and     becometh    sureties  for  debts. 


A  surety  is  one,  who  becomes  responsible,  by  bond 
or  promise,  for  the  debts  of  another,  putting  himself, 
in  the  eye  of  the  law,  in  the  place  of  the  principal, 
in  case  of  his  failure  to  meet  his  obligations.  We  are 
not  to  suppose  that  Solomon  meant  utterly  to  con- 
demn the  principle  of  suretyship,  because  in  some 
cases,  it  may  be  entered  into  with  entire  safety  to  our- 
selves and  with  great  advantage  to  our  neighbour; 
but  his  maxims  are  directed  against  rash  and  incon- 
siderate engagements  of  this  nature.  Before  an  indi- 
vidual becomes  surety  for  another,  he  should  reflect 
that  he  thus  becomes  responsible  for  the  consequences, 
not  only  of  the  misfortune,  but  the  neglect,  extrava- 
gance and  dishonesty  of  his  principal;  for  in  either  of 
these  cases  the  principal  may  fail  and  the  bondsman 
become  liable.  Prudence  dictates,  that  before  such 
an  engagement  is  made,  the  ability  and  general  good 
character  of  the  individual  to  be  served,  should  be 
well  considered.  From  want  of  this  forecast  many 
have  not  only  exposed  themselves  to  bankruptcy,  but 
inflicted  serious  injuries  on  their  families,  by  exposing 
them  to  the  privations  of  poverty. 

It  is  a  good  rule  seldom  to  ask  such  favours  of 
others,  and  to  reciprocate  them  in  like  proportion; 


FOUNTAIN    OF    WISDOM.  71 

and  it  is  a  rule  which  justice  and  honesty  demand, 
that  suretyship  should  never  cover  a  larger  amount, 
than  can  be  jeoparded  without  injury  to  our  families 
and  creditors.  If  we  go  beyond  this  we  act  rashly 
and  unwisely,  and  consequent  suffering  is  the  result 
of  our  folly.  Trade  can  be  more  safely  conducted  on 
the  basis  of  real  than  supposititious  capital,  and  if  our 
gains  be  less,  they  are  at  least  more  sure.  It  is  the 
desire  for  rapid  acquisitions  that  has  rendered  surety- 
ship so  common,  in  which  the  ruin  of  one  involves 
the  interests  of  many.  In  the  case  of  a  poor  neigh- 
bour, a  gift  or  loan,  according  to  our  ability,  is  better 
than  a  bond. 

While  I  am  reminded  that  I  may  not  rashly  endan- 
ger the  property,  which  the  providence  of  God  has 
bestowed  on  me  for  the  support  of  those  dependent 
on  me,  I  should  not  suffer  a  too  rigid  prudence  to  steel 
my  heart  against  the  misfortunes  of  others.  There 
is  a  use  as  well  as  an  abuse  of  the  principle.  Paul's 
suretyship  for  Onesimus  may  be  to  me  an  example  of 
the  use,  and  the  too  common  practice  of  the  world 
affords  examples  of  the  abuse. 

I  would  desire  to  be  reminded  too  by  this  subject, 
of  Him  who  became  my  great  surety  in  a  much  high- 
er sense.  As  a  spiritual  bankrupt,  I  was  exposed  to 
eternal  imprisonment,  from  which  there  was  no  re- 
lease, until  I  had  paid  the  uttermost  farthing;  but 
Christ  took  my  place,  assumed  my  obligations,  paid 
my  debt,  and  thus  delivered  me  from  the  disastrous 
consequences  of  my  failure  to  meet  my  engagements. 
Blessed  be  his  name  for  this  act  of  disinterested  fa- 
vour, by  which  the  claims  of  God,  my  great  Creditor, 
were  fully  satisfied,  while  I  was  restored  to  my  for- 
feited honours  and  possessions. 


12  FOUNTAIN    OF    WISDOM. 


INDUSTRY. 


Seest  thou  a  man  diligent  in  his 
business?  he  shall  stand  before 
kings;  he  shall  not  stand  before 
mean  men. 

Be  thou  diligent  to  know  the 
state  of  thy  flocks,  and  look  well 
to  thy  herds. 

For  riches  are  not  for  ever :  and 
doth  the  crown  endure  to  every 
generation  ? 

He  becometh  poor  that  dealeth 
with  a  slack  hand:  but  the  hand 
of  the  diligent  maketh  rich. 

The  hand  of  the  diligent  shall 


bear  rule:  but  the  slothful  shall  be 
under  tribute. 

Love  not  sleep,  lest  thou  come 
to  poverty:  open  thine  eyes,  and 
thou  shalt  be  satisfied  with 
bread. 

He  that  tilleth  his  land  shall 
have  plenty  of  bread :  but  he  that 
followeth  after  vain  persons  shall 
have  poverty  enough. 

The  soul  of  the  sluggard  de- 
sireth,  and  hath  nothing :  but  the 
soul  of  the  diligent  shall  be  made 
fat. 


We  are  so  constituted  by  the  God  that  formed  us,  that 
fixed  employment  tends  to  the  invigoration  of  mind 
and  body,  and  is  thus  promotive  of  our  personal  hap- 
piness. The  disuse  of  our  faculties,  whether  intel- 
lectual or  corporeal,  prepares  the  way  for  their  prema- 
ture decay;  and  the  divine  providence  has  benevo- 
lently designed,  that  our  means  of  subsistence  should 
mainly  depend  on  our  own  exertions,  that  we  might 
thus  have  an  adequate  motive  for  calling  our  faculties 
into  healthful  exercise.  It  is  a  real  unhappiness  to  be 
without  employment,  as  experience  eventually  proves; 
and  the  life  of  leisure,  at  which  so  many  aim  as  the 
chief  good,  is  always  more  agreeable  in  anticipation, 
than  in  actual  possession.  Time  that  hangs  as  a  bur- 
den on  the  shoulders  of  the  indolent,  passes  along  with 
sprightly  steps  and  cheerful  smiles  to  him  that  is  use- 
fully employed;  so  that  it  may  be  said,  that  industry 
is  not  only  a  good  medicine,  but  an  agreeable  pastime. 


FOUNTAIN    OP    WISDOM.  73 

Whatever  may  be  our  calling,  in  that  we  should  la- 
bour diligently;  this  is  the  intimation  of  reason,  as 
well  as  the  requirement  of  Scripture. 

It  is  a  Christian  duty;  for  he  that  provides  not  for 
his  own  household  is  worse  than  an  infidel;  and  it  is 
an  absurdity  to  expect  that  God  will  provide  for  those 
who  will  not  exert  themselves ;  for  if  a  man  will  not 
work  neither  should  he  eat.  The  Christian  should,  in 
his  industrious  habits,  be  a  model  to  all  around  him, 
since  to  all  other  motives,  he  may  be  presumed  to 
have  the  superadded  one,  that  thus  he  honours  God, 
who  has  required  him  to  be  diligent  in  business. 

The  duty  being  manifest,  the  Christian  should  re- 
member that  it  is  not  an  exclusive  one.  If  we  are 
to  be  diligent  in  our  secular  vocation,  we  are  not  to 
suffer  it  so  to  preoccupy  the  mind  and  absorb  the  at- 
tention, as  not  to  leave  a  full  measure  of  time  for 
those  duties  which  more  immediately  bear  on  our 
spiritual  well-being.  Some  seem  to  regard  honesty 
and  diligence  in  business  as  the  sum  and  substance  of 
true  religion,  and  if  they  neglect  those  duties  which 
more  immediately  relate  to  God  and  their  own  souls, 
they,  with  evident  self-satisfaction,  urge  in  excuse, 
that  they  cannot  spare  the  time  from  their  ordinary 
occupation.  This  is  to  convert  duty  into  sin,  and  to 
reverse  the  divine  rule,  "  seek  first  the  kingdom  of 
God  and  his  righteousness,  and  all  these  things  shall 
be  added  unto  you."  No  one  is  justified  in  giving  his 
whole  attention  to  even  lawful  occupations;  and  lie 
who  best  knows  the  superior  value  of  the  soul  to  the 
the  body,  sanctions  no  engagements  of  a  secular  kind 
which  preclude  attention  to  the  welfare  of  the  soul. 
"Diligent  in  business,  fervent  in  spirit,  serving  the 


74  FOUNTAIN    OF    WISDOM. 

Lord,"  are  consistent  duties,  and  should  not  be  dis- 
united. 

In  all  situations,  as  a  Christian,  I  am  required  to 
be  an  example  to  others.  As  I  should  not  eat  the 
bread  of  idleness,  I  am  bound  to  give  attention  to  my 
peculiar  calling  and  work  that  I  may  eat.  Far  be  it 
from  me,  however,  to  be  so  absorbed  in  these  earthly 
pursuits  as  to  neglect  my  higher  destiny.  I  have  to 
work  out  my  own  salvation,  and  this. requires  indus- 
try. If  I  only  labour  for  the  body,  I  am  laying  up 
riches  in  bags  with  holes;  there  is  more  enduring 
wealth,  the  acquisition  of  which  requires  my  best  and 
freshest  efforts.  Lord,  may  I  principally  labour  to 
lay  up  treasure  in  heaven,  where  moth  and  rust  do 
not  corrupt,  nor  thieves  break  through  and  steal. 


FOUNTAIN    OF    WISDOM. 


75 


SLOTHFULNESS. 


Go  to  the  ant,  thou  sluggard: 
consider  her  ways,  and  be  wise : 

Which  having  no  guide,  over- 
seer, or  ruler, 

Provideth  her  meat  in  the  sum- 
mer, and  gathereth  her  food  in 
the  harvest. 

How  long  wilt  thou  sleep,  O 
sluggard?  when  wilt  thou  arise 
out  of  thy  sleep  ? 

Yet  a  little  sleep,  a  little  slum- 
ber, a  little  folding  of  the  hands 
to  sleep: 

So  shall  thy  poverty  come  as 
one  that  travelleth,  and  thy  want 
as  an  armed  man. 

The  slothful  man  saith,  There 
is  a  lion  in  the  way ;  a  lion  is  in 
the  streets. 

As  the  door  turneth  upon  his 
hinges,  so  doth  the  slothful  upon 
his  bed. 

The  slothful  hideth  his  hand 
in  his  bosom;  it  grieveth  him  to 
bring  it  again  to  his  mouth. 

The  sluggard  is  wiser  in  his 
own  conceit  than  seven  men  that 
can  render  a  reason. 

I  went  by  the  field  of  the  sloth- 
ful, and  by  the  vineyard  of  the 
man  void  of  understanding; 

And  lo,  it  was  all  grown  over 


with  thorns,  and  nettles  had  cover- 
ed the  face  thereof,  and  the  stone 
wall  thereof  was  broken  down. 

Then  I  saw,  and  considered  it 
well:  I  looked  upon  it,  and  re- 
ceived instruction. 

Yet  a  little  sleep,  a  little  slum- 
ber, a  little  folding  of  the  hands 
to  sleep : 

So  shall  thy  poverty  come  as 
one  that  travelleth ;  and  thy  want 
as  an  armed  man. 

Sloth  fulness  casteth  into  a  deep 
sleep ;  and  an  idle  soul  shall  suffer 
hunger. 

The  desire  of  the  slothful  killeth 
him;  for  his  hands  refuse  to  la- 
bour. 

The  sluggard  will  not  plow  by 
reason  of  the  cold;  therefore  shall 
he  beg  in  harvest,  and  have  no- 
thing. 

He  also  that  is  slothful  in  his 
work  is  brother  to  him  that  is  a 
great  waster. 

As  vinegar  to  the  teeth,  and  as 
smoke  to  the  eyes,  so  is  the  slug- 
gard to  them  that  send  him. 

He  that  gathereth  in  summer 
is  a  wise  son :  but  he  that  sleepeth 
in  harvest  is  a  son  that  causeth 
shame. 


The  opposite  of  the  virtue  just  treated,  is  here  most 
strikingly  and  graphically  portrayed.  Solomon  dwells 
emphatically  on  the  vice  of  slothfulness,  as  if  his  soul 
had  been  disgusted  with  numerous  examples  of  it  in 
practical  life  around  him.  It  is  the  besetting  sin  of 
oriental  countries,  which  is,  in  a  measure,  to  be  attri- 
buted to  the  enervating  influence  of  climate;   but 


76  FOUNTAIN    OF    WISDOM. 

even  under  these  circumstances  it  is  inexcusable.  To 
their  inhabitants,  rest  and  inaction  constitute  the  chief 
luxury  of  life,  and  it  requires  determination  of  mind 
to  shake  off  this  indolence  of  disposition.  Numerous 
examples  of  it  are  not  wanting  even  where  the  influ- 
ence of  climate  cannot  be  pleaded  as  an  apology. 
The  occupations  of  regular  business  are  to  many  an 
intolerable  burden;  and  did  not  necessity  compel  ex- 
ertion, they  would  doze  away  existence  in  doing 
nothing. 

Slothful ness  is  not  merely  a  negative  quality,  but  a 
positive  vice.  Its  example  is  pernicious  to  the  com- 
munity, and  its  prevalence  would  loosen  the  bonds  of 
society.  The  work-shops  would  be  deserted,  the 
fields  lie  untilled,  commerce  cease,  and  literature  have 
no  ardent  students;  and  the  ultimate  consequence 
would  be,  that  the  supply  of  the  necessaries  and  com- 
forts of  life  would  be  cut  off. 

Where  this  disposition  is  indulged  it  soon  brings  its 
just  reward.  Solomon  graphically  depicts  the  estate 
of  the  sluggard  which  has  run  to  waste,  while  he 
folds  his  hands  to  sleep.  Did  its  consequences  stop 
there,  it  would  be  a  limited  evil,  as  its  effects  would 
be  chiefly  confined  to  the  delinquents  themselves ; 
but  it  is  a  diffusive  poison,  and  as  the  encourager  and 
promoter  of  all  other  vices,  it  becomes  seriously  hurt- 
ful to  the  community.  Those  who  cast  away  the 
restraints  of  regular  occupation  are  the  devil's  readiest 
instruments  for  every  evil  work.  The  slothful  would 
rather  beg  and  steal  than  work,  and  the  mass  of  those 
who  crowd  the  alms-houses  and  jails,  as  paupers  and 
felons,  may  trace  their  degradation  and  ruin  to  their 
disinclination  for  industrious  habits.     Let  the  words 


FOUNTAIN    OF    WISDOM.  77 

of  the  wise  man  be  pondered,  and  from  the  fate  of 
the  sluggard  let  us  receive  instruction. 

If  bodily  sloth  is  so  injurious,  how  much  more,  my 
soul,  is  spiritual  sluggishness !  Thou  hast  a  great 
work  to  perform;  there  are  impetuous  lusts  to  be  cru- 
cified, an  ensnaring  world  to  be  overcome,  and  a  hea- 
ven to  win,  and  canst  thou  afford  to  be  idle?  Cease 
to  be  vigilant,  and  thou  wilt  be  surprised;  neglect  the 
work  of  God,  and  the  great  adversary  will  seduce  thee 
into  his  service.  Remember  that  here  is  not  thy  rest, 
but  thou  lookest  for  one  to  come.  Whatever  then, 
thou  fmdest  to  do,  do  it  with  thy  might,  for  the  night 
cometh  when  no  man  can  work.  To  the  faithful 
steward  alone  shall  the  welcome  be  given,  "  well  done 
good  and  faithful  servant,  enter  thou  into  the  joy  of 
thy  Lord." 


7S 


FOUNTAIN    OF    WISDOM. 


RICHES, 


Riches  profit  not  in  the  day  of 
wrath  :  but  righteousness  deliver- 
etli  from  death. 

How  much  better  is  it  to  get 
wisdom  than  gold !  and  to  get 
understanding  rather  to  be  chosen 
than  silver ! 

He  that  is  greedy  of  gain  trou- 
bleth  his  own  house  ;  but  he  that 
hateth  gifts  shall  live. 

In  the  house  of  the  righteous  is 
much  treasure  :  but  in  the  reve- 
nues of  the  wicked  is  trouble. 

Treasures  of  wickedness  profit 
nothing:  but  righteousness  deliv- 
ereth  from  death. 

The  Lord  will  not  suffer  the 
soul  of  the  righteous  to  famish : 
but  he  castcth  away  the  substance 
of  the  wicked. 

Wealth  gotten  by  vanity  shall 
be  diminished :  but  he  that  ga- 
thereth  by  labour  shall  increase. 

He  that  trustcth  in  his  riches 
shall  fall :  but  the  righteous  shall 
flourish  as  a  branch. 

The  getting  of  treasures  by  a 
lying  tongue  is  a  vanity  tossed 
to  and  fro  of  them  that  seek 
death. 

There  is  that  maketh  himself 


rich,  yet  hath  nothing :  there  is 
that  maketh  himself  poor,  yet  hath 
great  riches. 

Labour  not  to  be  rich :  cease 
from  thine  own  wisdom. 

Wilt  thou  set  thine  eyes  upon 
that  which  is  not?  for  riches  cer- 
tainly make  themselves  wings; 
they  fly  away  as  an  eagle  toward 
heaven. 

A  good  man  leaveth  an  inherit- 
ance to  his  children's  children : 
and  the  wealth  of  the  sinner  is 
laid  up  for  the  just. 

An  inheritance  may  be  gotten 
hastily  at  the  beginning;  but  the 
end  thereof  shall  not  be  blessed. 

He  that  by  usury  and  unjust 
gain  increaseth  his  substance,  he 
shall  gather  it  for  him  that  will 
pity  the  poor. 

A  faithful  man  shall  abound 
with  blessings  :  but  he  that  maketh 
haste  to  be  rich  shall  not  be  in- 
nocent. 

Honour  the  Lord  with  thy  sub- 
stance, and  with  the  first  fruits  of 
all  thine  increase  : 

So  shall  thy  barns  be  filled  with 
plenty,  and  thy  presses  shall  burst 
out  with  new  wine. 


It  is  possible,  and  perhaps  not  uncommon,  for  those 
who  possess  no  wealth,  to  moralize  on  its  vanity, 
from  mere  chagrin;  but  here  we  have  the  reflections 
of  one  who  could  be  influenced  by  no  such  motive. 
Solomon  "  made  silver  and  gold  at  Jerusalem  as  plen- 
teous as  stones;"  and  he  had  the  most  ample  expe- 
rience of  all  the  pleasures,  power,  and  dignity,  which 
their  unlimited  use  could  confer.     He  was  not  only 


FOUNTAIN    OF    WISDOM.  79 

the  wisest,  but  wealthiest  monarch  of  the  East;  and 
yet  when  he  contemplated  his  overflowing  treasury, 
he  could  emphatically  say  that  wealth  was  vanity  and 
wisdom  better  than  gold. 

Riches  are  not  to  be  contemned,  for  they  are  often 
the  gift  of  a  kind  providence,  and  may  prove  a  bless- 
ing to  their  possessor.  They  become  an  evil  only 
by  perversion.  The  Scriptures  do  not  affirm  that 
money  is  the  root  of  all  evil,  but  the  love  of  it,  which, 
in  fact,  is  too  generally  associated  with  its  possession. 
Even  when  lawfully  acquired,  it  requires  a  strong 
counterpoise  of  grace  to  keep  the  affections  from 
resting  on  it. 

The  desire  for  wealth  is  almost  universal.  It  is 
looked  on  as  a  talisman  by  which  all  the  ills  of  life 
are  to  be  expelled;  and  in  its  acquisition,  no  toils  are 
too  severe  to  be  endured,  no  dangers  too  threatening 
to  be  encountered,  and  truth  requires  us  to  say,  no 
vice  is  too  odious  or  flagrant  to  be  perpetrated. 
Treachery,  fraud,  robbery,  and  murder,  have  often 
been  the  means  of  acquiring  it.  Some  seek  it  that 
they  may  spend  it  on  their  lusts,  and  others,  that  they 
may  hoard  it  with  a  miser's  jealousy.  Worthy  mo- 
tives may  impel  to  its  acquisition,  but  oftener  it  is 
sought  for,  under  the  most  artful  and  self-deceiving 
pretexts. 

Wealth  unlawfully  acquired  is  always  a  curse  to  its 
possessor;  and  generally  a  curse  entailed  upon  his 
family.  The  revenue. of  the  wicked  is  trouble,  and 
it  eats  like  a  canker.  How  many  are  hurried  by  it 
into  vice !  For  how  many  does  it  prepare  a  prema- 
ture grave!  Alas!  how  many  are  sunk  by  it  into  the 
regions  of  remorse  and  despair! 

Even  when  acquired  by  honest  industry,  undue  at- 


SO  FOUNTAIN    OF    WISDOM. 

tachment  to  it  may  lead  to  similar  disasters.  Devo- 
tional habits  are  exchanged  for  worldly  ones,  the  fires 
of  the  household  altar  are  extinguished ;  the  children 
of  high  promise  become  worthless,  and  that  which 
has  been  so  eagerly  sought  after,  as  an  antidote  to 
the  ills  of  life,  becomes  its  bane.  Often  do  we  see 
men,  who  seemed  to  live  for  heaven,  become  grovel- 
ling and  lost  to  those  finer  and  more  dignified  feel- 
ings which  once  animated  them;  and  not  unfrequently 
are  we  called  to  contemplate  the  miserable  spectacle 
of  a  man  who,  when  possessed  of  little,  lived  in  joyful 
confidence  on  the  promises  of  God,  shrinking,  amidst 
his  crowded  coffers,  in  imaginary  dread  of  a  coming 
poverty;  ill  used  wealth,  being  thus  deprived,  by  the 
judgment  of  God,  of  even  the  insignificant  power  of 
securing  its  possessor  against  the  apprehensions  of 
starvation. 

The  true  use  of  riches  is  to  employ  them  rightly, 
as  the  stewards  of  God.  Whether  there  be  one  talent 
or  ten,  the  eternal  Judge  will  exact  a  strict  account  of 
their  use,  and  wo  to  the  rich  man  who  deals  unfaith- 
fully with  his  trust.  Money  religiously  employed  in 
feeding  the  hungry,  clothing  the  naked,  carrying  com- 
fort to  the  poor,  and  spiritual  illumination  to  the  desti- 
tute, never  acquires  that  rust  which  eats  the  flesh  as 
it  were  fire.  On  the  contrary,  it  does  good  to  the 
giver  and  receiver;  it  meets  the  divine  approbation, 
and  secures  the  divine  blessing.  If  it  be  extremely 
difficult  for  a  rich  man  to  enter  into  the  kingdom  of 
heaven,  and  we  are  assured  on  the  highest  authority 
that  it  is,  it  is  not  because  riches  necessarily  oppose 
an  obstacle  in  the  way  of  salvation ;  but  because  they 
are  so  generally  in  the  hands  of  unfaithful  stewards, 
who,  surrounded  by  innumerable  opportunities  of 


FOUNTAIN    OF    WISDOM.  81 

doing  good,  are  still  heartless  idolaters  of  their  wealth, 
and  look  with  cool  indifference  on  the  calamities  of  a 
sin-stricken  world.  Infinitely  better  is  it  to  be  poor, 
than  to  be  rich  with  such  a  disposition.  To  comprise 
all  in  a  word,  repress  the  love  of  money,  let  not  its 
acquisition  be  the  master  aim  of  life,  and  if,  in  the 
providence  of  God,  it  be  sent,  be  solicitous  so  to  use 
it,  that  God  may  be  glorified,  mankind  benefited,  and 
your  own  souls  uninjured. 

My  soul,  let  thy  prayer  be  that  thou  mayest  not 
love  the  world  nor  the  things  of  the  world.  If  riches 
increase,  set  not  thy  affections  on  them,  but  ask  for 
heavenly  wisdom  to  direct  in  their  proper  distribution. 
They  are  not  thine,  but  only  lent,  and  God  will  re- 
quire his  own  with  usury.  Be  not  dissatisfied  if  thou 
art  poor  in  this  world's  goods,  for  thus  art  thou  freed 
from  many  temptations;  and  be  not  uplifted  if  rich, 
for  either  thy  riches  may  suddenly  wing  their  flight 
from  thee,  or  thou  mayest  be  called  hence  and  leave 
them  behind.  Rest  not  thy  hope  in  wealth ;  the  fire 
may  consume,  the  floods  drown,  the  earthquake  in- 
gulf, or  fraud  strip  thee  of  all  thy  possessions.  But 
there  are  enduring  riches;  seek  for  them,  and  let  thy 
affections  be  with  them  in  heaven.  They  alone  are 
secure  against  the  fires  of  the  final  conflagration. 


82 


FOUNTAIN    OF    WISDOM. 


THE    POOR. 


All  the  brethren  of  the  poor  do 
hate  him ;  how  much  more  do  his 
friends  go  far  from  him  ?  he  pur- 
sueth  them  with  words,  yet  they 
are  wanting  to  him. 

Better  is  the  poor  that  walketh 
in  his  integrity,  than  he  that  is 
perverse  in  his  lips,  and  is  a 
fool. 

The  rich  and  poor  meet  toge- 
ther :  the  Lord  is  the  maker  of 
them  all. 

Rob  not  the  poor,  because  he  is 
poor :  neither  oppress  the  afflicted 
in  the  gate: 

For  the  Lord  will  plead    their 


cause,  and  spoil  the  soul  of  those 
that  spoiled  them. 

He  that  oppresseth  the  poor  re- 
proacheth  his  Maker,  but  he  that 
honoureth  him  hath  mercy  on  the 
poor. 

There  is  a  generation,  whose 
teeth  are  as  swords,  and  their  jaw 
teeth  as  knives,  to  devour  the  poor 
from  off  the  earth,  and  the  needy 
from  among  men. 

The  poor  is  hated,  even  of  his 
own  neighbour,  but  the  rich  hath 
many  friends. 

He  that  has  mercy  on  the  poor, 
happy  is  he. 


Poverty  is  a  condition  in  life,  which  is  not  neces- 
sarily connected  with  any  particular  grade  of  moral 
character;  in  itself  it  is  neither  a  reproach  nor  a  me- 
rit, and  it  may  be  associated  with  the  highest  worth 
or  the  greatest  turpitude.  A  man  can  no  more  be 
entitled  to  heaven  on  account  of  his  poverty,  than  he 
can  on  account  of  his  wealth ;  although  we  have  rea- 
son to  believe  that  the  former  condition  is  more  favour- 
able to  the  cultivation  of  the  Christian  temper.  Both 
conditions  have  their  peculiar  temptations,  but  those 
of  wealth  are  the  most  formidable.  We  should,  how- 
ever, distinguish  between  the  poverty  which  has  re- 
sulted from  vice,  and  that  which  befals  a  person  in  the 
ordinary  course  of  the  divine  providence.  Whilst  the 
former  is  ordinarily  the  worst  possible  condition  of  hu- 
man life,  the  latter  may  prove  the  most  favourable  to 
virtue.     We  say  this  in  full  view  of  the  usual  attend- 


FOUNTAIN    OF    WISDOM.  83 

ants  of  poverty.  The  poor  are  generally  neglected, 
often  despised,  and,  as  Solomon  says,  even  "  hated  by 
his  own  neighbours ;"  their  opinions  are  little  regard- 
ed, their  friendship  unsought,  and  their  fate  contem- 
plated without  concern ;  but  all  this  may  prove  emi- 
nently serviceable  in  weaning  them  from  the  world 
and  fixing  their  thoughts  on  heaven.  Although 
wealth  may  confer  artificial  distinctions,  it  cannot 
purchase  happiness;  but  poverty  may  be  dignified  by 
virtue,  and  consist  with  true  enjoyment.  It  is  not  the 
privilege  of  the  rich  to  despise  the  poor,  nor  is  it  justi- 
fiable in  the  poor  to  envy  and  hate  the  rich.  Differing, 
as  they  do,  in  outward  circumstances,  in  the  sight  of 
God  they  meet  together  on  an  equality,  and  "  He  is 
the  ruler  of  them  all." 

For  the  poor  there  should  be  sympathy,  not  of  that 
kind  which  expends  itself  in  words  of  condolence, 
and  which  merely  says,  "  be  ye  warmed  and  be  ye 
filled;"  but  that  which,  while  it  consoles  and  lightens 
the  sorrows  of  the  poor,  more  substantially  aids  in 
diminishing  their  burdens.  It  is  our  sacred  duty  to 
minister  to  the  wants  of  the  needy;  and  perhaps  one 
of  the  heaviest  items  in  the  account  of  the  rich,  will 
be  their  indifference  and  heartlessness  towards  their 
suffering  brethren,  who  would  be  satisfied  with  the 
crumbs  of  their  superfluity. 

That  is  a  noble  charity  which  deviseth  liberal  things 
and  penetrates  into  the  recesses  of  human  wo,  to  carry 
relief  to  the  wretched.  How  many  are  the  sons  and 
daughters  of  poverty,  whose  pangs  would  be  miti- 
gated by  the  sympathy  of  the  benevolent  visitor ;  and 
whose  beds  of  sickness  and  suffering  would  be  soft- 
ened by  cheaply  purchased  comforts. 

If  to  neglect  the  poor  be  a  sin,  to  oppress  them 


84  FOUNTAIN    OP    WISDOM. 

is  a  crime  of  deeper  die.  It  is  both  unmanly  and  base 
to  trample  on  those  who  are  already  prostrated,  and 
to  impose  on  those,  who  are  incapable  of  self-defence. 
To  grind  the  faces  of  the  poor  by  exacting  labour 
without  suitable  remuneration,  is  a  heinous  crime. 
The  cry  of  the  poor  labourer,  who  is  defrauded  of  his 
wages,  will  be  heard  by  the  Most  High;  and  espe- 
cially will  unprotected  and  destitute  females,  who 
abound  in  our  large  cities,  and  are  suffered  to  pine 
away  in  poverty,  while  ceaselessly  toiling  to  minister 
to  the  comforts  and  luxuries  of  the  rich,  find  an  al- 
mighty Advocate,  who  will  defend  their  cause,  and 
"spoil  the  soul  of  those  who  spoiled  them." 

Remember,  my  soul,  that  He  that  was  rich  in  all 
the  attributes  of  Godhead,  became  poor  that  thou, 
through  his  poverty,  mightest  become  rich.  During  his 
earthly  ministry,  he  chose  to  be  poor;  the  poor  he 
sought  as  his  companions;  from  them  he  selected  his 
disciples ;  to  them  he  most  graciously  ministered. 
Imitate  his  example.  Despise  not  those  whom  he  re- 
garded with  favour;  oppress  not  those  whom  it  was 
his  delight  to  relieve.  If  thou  wouldst  have  self- 
satisfaction,  have  mercy  on  the  poor;  if  thou  wouldst 
lend  to  the  Lord,  freely  disburse  thy  charities.  Thou 
wast  poor,  when  Jesus  enriched  thee  by  his  grace ; 
and  it  is  thy  duty  not  only  to  relieve  the  bodily  wants 
of  the  poor,  but  to  instruct  them  in  the  way  of  salva- 
tion, that  they  may  become  heirs  of  the  kingdom.  If 
thou  shouldst  be  reduced  to  want  thyself,  repine  not 
at  thy  lot;  but  aim  more  steadfastly  at  that  inherit- 
ance which  is  incorruptible  in  the  heavens.  Be  poor 
in  spirit,  and  rich  in  faith  and  every  good  work. 


FOUNTAIN    OF    WISDOM.  85 


MERCY  AND  CRUELTY. 


The  merciful  man  docth  good  |  know  it  ?   and  shall  not  he  ren- 
to  his  own  soul :  but  he  that  is '  der  to  every  man  according  to  his 


cruel  troubleth  his  own  flesh. 

If  thou  forbear  to  deliver  them 
that  are  drawn  unto  death,  and 
those  that  are  ready  to  be  slain; 

If  thou  sayest,  Behold,  we  knew 
it  not;  doth  not  he  that  pondereth 
the  heart  consider  it  ?  and  he 
that  keepeth  thy  soul,  doth  not  he 


works  ? 

Whoso  mocketh  the  poor  re- 
proacheth  his  Maker :  and  he  that 
is  glad  at  calamities  shall  not  be 
unpunished. 

A  righteous  man  regardeth  the 
life  of  his  beast:  but  the  tender 
mercies  of  the  wicked  are  cruel. 


A  beautiful  exemplification  of  a  humane  and  mer- 
ciful disposition  is  presented  to  us  in  the  conduct  of 
the  Samaritan  towards  the  Jew,  who  had  been  robbed 
and  wounded  on  his  way  from  Jerusalem  to  Jericho. 
The  Priest  and  Levite  had  unfeelingly  deserted  their 
hapless  countryman  to  his  fate;  but  the  Samaritan, 
notwithstanding  the  bitter  feud  subsisting  between 
his  own  nation  and  that  of  the  Jews,  no  sooner  be- 
held his  condition,  than,  extinguishing'  every  feeling 
of  national  hostility,  he  ran  to  his  succour,  and  left  him 
not  until  he  had  placed  him  in  a  situation  of  comfort 
and  safety. 

As  an  extreme  example  of  the  contrary  disposition, 
we  adduce  the  horrid  cruelties  perpetrated  by  the 
Spanish  Inquisitors,  than  which,  nothing  can  better 
illustrate  the  atrocious  barbarity,  of  which  the  heart 
of  man  can  become  guilty,  under  circumstances  fa- 
vourable to  its  development. 

Under  suitable  cultivation,  the  finer  sensibilities  of 
the  heart  may  be  preserved  and  improved ;  and  by  a 
different  treatment  they  may  easily  be  blunted,  and 


86  FOUNTAIN    OF    WISDOM. 

ultimately  obliterated.  Cruelty  may  be  traced  back, 
through  various  gradations,  to  an  unfeeling  disregard 
of  another's  welfare.  In  its  first  acts,  it  may  be 
scarcely  noticed,  in  its  maturer  exhibitions  it  is  fright- 
ful and  appalling.  The  man  who  has  become  a  mon- 
ster of  iniquity,  with  a  heart  dead  to  every  generous 
impulse,  was  once  a  child,  playful  and  comparatively 
innocent;  then  he  would  shrink  instinctively  at  an  act 
of  cruelty,  now  he  can  without  compunction  imbrue 
his  hands  in  the  blood  of  his  fellow-man.  Cruelty  to 
inferior  animals  is  often  the  precursor  of  that  which  is 
of  a  darker  hue. 

Such  is  the  virtue,  and  such  its  opposite  vice. 
To  possess  the  first,  every  humane  feeling  must  be 
carefully  cherished,  and  the  heart  be  made  to  respond 
to  every  cry  of  misery.  Repeated  acts  of  benevo- 
lence will  impart  vigour  to  a  merciful  disposition ; 
while  every  feeling  of  inhumanity  will  tend  to  foster 
the  opposite  disposition. 

It  is  a  characteristic  trait  of  heathenism  that  it  is 
cruel,  and  its  spirit  is  observable  not  only  in  the  so- 
cial relations,but  in  the  character  of  its  gods  and  the 
bloody  rites  of  its  religion.  The  spirit  of  Christianity, 
on  the  contrary,  is  merciful;  and  the  institutions  of 
pure  benevolence,  which  spring  up  under  its  fostering 
influence,  as  a  refuge  for  the  poor  and  suffering,  are 
an  exemplification  of  its  benign  character.  Those 
who  have  imbibed  most  of  its  spirit  are  most  intent 
on  mitigating  human  suffering,  and  most  assiduous  in 
ministering  to  the  miserable.  He  that  can  causelessly 
inflict  pain  on  another,  or  triumph  in  his  calamity,  has 
not  the  spirit  of  Him  who  wept  over  the  miseries  which 
were  about  to  befal  his  relentless  persecutors. 

While  humanity  is  shocked  at  the  career  of  a  Caesar 


FOUNTAIN    OF    WISDOM.  S7 

or  a  Napoleon,  who  purchased  their  fame  at  the  ex- 
pense of  slaughtered  millions;  or  of  a  Nero  or  a  Robes- 
pierre, who  delighted  in  acts  of  cold-blooded  murder; 
our  better  nature  admires  the  spirit  of  the  dauntless 
Howard,  whose  life  was  sacrificed  to  his  philanthro- 
py; or  of  the  gentle  Cowper,  who  could  not  inflict 
pain  on  the  meanest  of  God's  creatures ;  or  of  the 
self-denying  missionary,  who,  in  imitation  of  his  Mas- 
ter, goes  on  his  errand  of  mercy  to  distant  climes  to 
seek  and  restore  the  lost. 

Do  I  expect  mercy  of  God?  I  must  myself  be  mer- 
ciful. Those  acts  should  delight  me  most,  which  re- 
lieve the  distressed  and  wipe  away  the  tear  of  sorrow. 
The  world  is  full  of  suffering.  Sin  has  desolated  its 
fairest  scenes;  in  every  direction  we  hear  the  cries  of 
distress  and  the  wail  of  broken  hearts ;  and  is  not  this 
a  field  in  which  I  am  called  to  act  my  part,  in  sooth- 
ing the  disconsolate?  I  must  not  only  be  careful  not 
to  add  to  this  amount  of  misery,  but  strive  to  dimi- 
nish it.  If  others  can  sport  with  the  calamities  of 
their  fellow-men,  let  me  regard  every  man  as  a  bro- 
ther, and  run  to  his  relief.  This  is  my  duty ;  it  should 
be  my  privilege  and  pleasure.  Thus  will  I  best  honour 
my  Master  and  profit  myself;  for  "the  merciful  man 
doeth  °;ood  to  his  own  soul." 


ss 


FOUNTAIN    OF    WISDOM. 


PRUDENCE. 


A  prudent  man  foreseeth  the 
evil,  and  hideth  himself;  but  the 
simple  pass  on,  and  are  punish- 
ed. 

Every  prudent  man  dealethwith 


knowledge ;  but  a  fool  layeth  open 
his  folly. 

The  simple  believeth  every  word: 
but  the  prudent  man  looketh  well  to 
his  going. 


Prudence  is  only  another  name  for  wisdom  carried 
out  into  practice,  in  the  various  relations  of  life.  It 
implies  both  intelligence  and  self-control.  In  the 
management  of  worldly  business,  in  the  conduct  of 
domestic  affairs,  and  in  the  regulation  of  general  so- 
cial intercourse,  it  is  a  quality  of  inestimable  value. 
There  is  no  relation  of  life  from  which  it  can  be  safe- 
ly excluded.  Without  the  counsels  of  prudence,  the 
ruler  would  involve  his  government  in  inextricable 
confusion ;  without  prudent  plans,  the  man  of  busi- 
ness, instead  of  gathering  in  his  profits,  would  squan- 
der his  capital;  in  its  absence,  the  affairs  of  the 
household  would  run  into  disorder  and  waste;  and  in 
our  intercourse  with  others,  unless  prudence  be  ob- 
served, friendship  would  be  broken,  and  the  peace  of 
neighbourhoods  destroyed.  In  influencing  our  con- 
duct, it  suggests  the  best  way  of  acting,  and  the  right 
and  safe  way  of  speaking.  By  prudent  management 
a  newly  married  couple  who  start  in  life  together, 
with  little  or  nothing  to  depend  on  from  others,  will 
soon  be  seen  emerging  from  their  straitened  circum- 
stances into  competency,  if  not  wealth;  while,  on  the 
contrary,  the  largest  inherited  fortunes  are  melted 
down  and  lost,  not  merely  by  profligacy,  but  from  a 


FOUNTAIN    OF   WISDOM.  89 

simple  want  of  this  quality.  A  prudent  person,  who 
knows  when  to  speak  and  when  to  remain  silent,  who 
is  careful  to  discriminate  between  what  ought  to  be 
said  and  what  should  be  withheld,  will  not  only  save 
himself  much  trouble,  but  prove  eminently  service- 
able to  his  fellow-creatures.  Even  religion  may  be 
rendered  repulsive,  by  a  disregard  of  prudential  con- 
siderations in  those  who  advocate  it.  A  minister  of 
the  gospel  may,  by  an  imprudent  remark  from  the 
pulpit,  effectually  alienate  the  affections  of  his  flock; 
and  parents  often  defeat  their  best  hopes,  in  relation 
to  their  offspring,  by  not  wisely  considering  the  times 
and  modes  in  which  they  may  most  favourably  im- 
press religious  truth  on  their  minds  and  hearts.  An 
imprudent  remark,  made  without  intentional  evil,  will 
often  prove  as  injurious  in  its  results,  as  a  hostile  or 
slanderous  one;  and  an  imprudent  determination  not 
unfrequently  brings  in  its  train,  effects  as  detrimental 
to  our  own  interests,  or  those  of  our  fellow-men,  as 
positive  dishonesty.  This  defect  of  character,  which 
is  rather  looked  on  as  an  infirmity  than  a  vice,  is  thus 
not  only  productive  of  the  evils  which  are  the  natural 
results  of  vices,  but  is,  in  some  respects,  less  easily 
guarded  against;  for  a  man  will  encounter  less  dan- 
ger from  the  hostility  of  an  avowed  enemy,  than  from 
the  imprudence  of  a  well-meaning  friend. 

While  we  thus  by  no  means  exaggerate  the  advan- 
tages of  prudence,  both  in  a  secular  and  religious 
point  of  view;  we  should  be  careful  to  distinguish 
it  from  an  overcautious,  calculating,  selfish,  and  cow- 
ardly spirit,  which  often  takes  shelter  under  its  name. 
A  man  will  often  refuse  to  make  any  trivial  sacrifice 
for  a  friend,  decline  contributing  to  objects  unques- 
tionably excellent  and  charitable,  and   even  stand 


90  FOUNTAIN    OF    WISDOM. 

aloof  when  the  claims  of  religion  are  calling  him  to 
action,  and  excuse  himself  under  the  plea  of  pruden- 
tial considerations.  No  rule  can  be  laid  down  for 
discriminating  between  the  true  and  counterfeit  in  this 
respect,  but  that  which  is  dictated  by  an  enlightened 
conscience.  A  man  must  have  blinded  his  own  mind, 
if  he  be  not  conscious  when  he  acts  from  genuine 
prudence,  or  those  selfish  feelings,  which  are  so  odious 
in  themselves,  as  to  require  an  assumed  name  to  ap- 
pear respectable. 

My  soul,  how  necessary  is  it  that  thou  shouldst  be 
as  wise  as  the  serpent  and  as  harmless  as  the  dove. 
Not  only  thine  own  interests,  but  those  of  thy  fellow- 
men,  and,  in  a  measure,  those  of  the  kingdom  of 
Christ,  are  entrusted  to  thee.  How  necessary,  there- 
fore, that  thou  shouldst  have  wisdom  from  above,  for 
the  regulation  of  thy  conduct.  Seek  heavenly  direc- 
tion, that  neither  in  speech  or  behaviour,  thou  mayest 
do  that  which  will  injure  thyself  or  thy  neighbour, 
disturb  the  kindly  relations  thou  sustainest  to  others, 
or  bring  reproach  on  the  cause  of  Christ. 


FOUNTAIN    OF    WISDOM. 


91 


CHEERFULNESS. 


A  merry  heart  doctli  good  like 
a  medicine ;  but  a  broken  spirit 
drieth  the  bones. 

All  the  days  of  the  afflicted  are- 
evil  :  but  he  that  is  of  a  merry 
heart  hath  a  continual  feast. 


A  merry  heart  maketh  a  cheer- 
ful countenance  :  but  by  sorrow  of 
the  heart  the  spirit  is  broken. 

Even  in  laughter  the  heart  is 
sorrowful ;  and  the  end  of  that 
mirth  is  heaviness. 


There  is  an  unspeakable  difference  between  profane 
mirth  and  Christian  cheerfulness.  The  libertine  will 
exclaim,  "  Let  us  eat  and  drink  for  to-morrow  we  die; 
let  us  seize  the  pleasures  which  present  themselves, 
casting  care  to  the  winds ;  and  if  our  life  is  to  be  short, 
at  least. let  it  be  a  merry  one."  How  many  insanely 
act  on  this  maxim,  and  give  a  free  scope  to  their  sen- 
sual indulgences,  regardless  alike  of  the  dictates  of 
reason  and  Scripture;  and,  as  if  they  had  no  higher 
destination  than  the  brutes  that  perish,  close  their  eyes 
upon  the  retributions  of  eternity.  Of  such  it  may  be 
truly  said,  "  wo  unto  you  that  laugh  now,  for  ye  shall 
lament."  Their  hilarity  is  soon  to  be  clouded  by 
sickness,  and  as  the  shades  of  death  gather  around 
them,  the  light  of  hope  will  be  extinguished,  and  the 
brief  season  of  fitful  pleasure  will  be  succeeded  by 
"weeping  and  wailing  and  gnashing  of  teeth." 

Not  so  the  Christian.  His  cheerfulness  illuminates 
his  countenance,  refreshes  like  a  feast,  and  is  as  salu- 
brious as  a  medicine.  Religion  when  viewed  at  a 
distance,  through  the  discoloured  medium  of  this 
world,  may  wear  a  repulsive  aspect;  and  like  a  sweet 
landscape  in  nature,  seen  through  a  haze  or  by  a  de- 


92  FOUNTAIN    OF    WISDOM. 

fective  eye,  may  seem  divested  of  every  charm.  It 
enjoins  self-denial,  requires  rigid  adherence  to  strict 
rules,  makes  a  light  estimate  of  the  most  valued  pos- 
sessions of  earth,  is  much  in  converse  with  death  and 
judgment,  and  these  are  the  only  features  of  it  which 
are  discernible  by  the  mere  spectator.  He  accordingly 
infers  that  it  is  unfriendly  to  enjoyment  and  enshroud- 
ed in  gloom.  Pretenders  to  religion,  and  even  Chris- 
tians, who  are  ill-informed  and  weak  in  faith,  not  sel- 
dom give  countenance  to  this  false  impression  by  re- 
pelling cheerfulness,  as  a  temptation  of  Satan;  and 
imagining  that  a  habitually  clouded  brow  is  the  most 
appropriate  index  of  a  right  state  of  heart.  Need  we 
say  how  mistaken  their  opinion? 

It  is  true  there  is  a  mirth  that  is  unseemly,  and  a 
jesting  which  is  not  convenient  in  the  Christian. 
Frivolity  ill  becomes  his  character,  as  one  who  is  in 
daily  expectation  of  a  summons  to  the  tribunal  of 
God.  Still  it  is  the  privilege  of  every  heaven-born 
soul  to  "rejoice  always."  Even  when  weeping  in 
penitence,  he  may  rejoice  in  hope ;  when  mourning 
over  the  ruined  condition  of  the  world,  he  may  be 
glad  at  his  own  deliverance.  Who  has  a  right  to  be 
cheerful,  if  not  the  Christian?  All  valuable  things 
are  his  by  divine  legacy.  If  he  cannot  command  the 
luxuries  which  pamper  the  appetite,  he  has,  besides 
the  hidden  manna,  food  convenient  for  him;  and  these 
necessaries  are  made  sure  to  him  by  promise.  If  he 
cannot  boast  of  gay  and  costly  apparel,  he  is  clothed 
with  the  pure  white  raiment,  which  renders  him 
beautiful  in  the  eyes  of  heavenly  beings.  If  he  can- 
not stretch  forth  his  hands  and  point  to  his  rich  do- 
mains, he  can  lift  them  up  and  exultingly  point  to  the 
skies,  where  is  his  inheritance,  incorruptible,  unde- 


FOUNTAIN    OF    WISDOM.  93 

filed,  and  that  fadeth  not  away.  He  can  look  within 
and  behold  the  temple  of  the  Holy  Ghost,  and  rejoice 
in  the  presence  of  his  peace-inspiring  influence.  Con- 
science, which  ceaselessly  tracks  the  footsteps  of  the 
sensualist,  and  mars  his  enjoyment  by  its  dark  augu- 
ries for  the  future,  is  his  friend  and  counsellor.  Hope 
buoys  him  up  amidst  the  adversities  of  life ;  faith 
points  out  to  him  glorious  visions  yet  to  be  realized, 
and  love  brings  him  into  sweet  communion  with  hea- 
ven. The  bitterness  that  mingles  the  cup  of  the  world- 
ling is  converted  into  sweets  for  him;  the  thoughts 
which  trouble  others  cheer  him.  Affliction  is  to  him 
a  blessing;  death  lays  aside  his  character  as  a  ruthless 
executioner,  and  becomes  his  pioneer  and  guide  to  the 
land  of  endless  delights. 

Should  not  a  Christian  be  cheerful  ?  Should  he  not 
have  a  song  in  the  house  of  his  pilgrimage?  He  tra- 
vels on  his  own  King's  highway  under  a  safe  escort ; 
no  muttering  thunder  alarms,  no  lurid  lightning  flash- 
es dismay;  in  God  he  has  a  friend,  in  the  Son  of 
God  an  elder  brother,  and  he  is  hastening  towards 
a  possession,  where  his  joys  will  be  unspeakable  and 
full  of  glory.  Happy,  thrice  happy  the  man  that  is 
in  such  a  case  as  this ! 

My  soul,  does  the  candle  of  the  Lord  shine  upon 
thee,  and  does  light  beam  in  upon  thy  soul  from  the 
face  of  a  reconciled  God?  If  so,  be  glad  in  the  Lord. 
Let  the  joy  of  thine  heart  shine  out  on  thy  counte- 
nance, as  an  index  of  the  happiness  that  reigns  within. 
Redeemed  by  the  precious  blood  of  the  cross,  thou  hast 
overcome  the  fears  and  escaped  the  pains  of  hell.  How 
wonderful  thy  deliverance,  and  how  joyfully  should  it 
be  celebrated!  The  angels  of  heaven  held  a  jubilee 
when  thou  didst  repent,  and  since  thou  art  turned  to  the 

9 


,-: 


94  FOUNTAIN    OF    WISDOM. 

Lord,  thou  mayest  well  participate  in  their  gladness. 
Honour  thy  Master  and  his  glorious  work,  by  joyfully 
recalling  to  thy  mind  all  the  way  in  which  the  Lord 
has  led  thee.  Go  to  his  house  and  partake  of  his  or- 
dinances with  joy.  Fulfil  his  commands,  and  endure 
his  chastisements  with  joy.  Receive  his  daily  favours 
and  submit  to  his  blessed  will  with  joy.  Contemplate 
death,  as  thy  joyful  release  from  all  remaining  infir- 
mities and  sins,  and  lay  thy  body  in  the  grave  in  the 
joyful  hope  of  a  glorious  resurrection  and  immor- 
tality. 


FOUNTAIN    OF    WISDOM.  95 


KEEPING  THE  HEART. 


Keep  thy  heart  with  all  diligence ;  for  out  of  it  are 
the  issues  of  life. 


As  the  heart  is  the  seat  of  all  the  principles  of  action, 
which  give  form  and  tone  to  the  character  of  man,  it 
may,  with  great  propriety,  be  said,  that  as  is  the  heart, 
so  is  the  man.  A  right  state  of  the  affections  will  issue 
in  life,  while  a  contrary  state  will  have  a  totally  oppo- 
site issue.  The  Christian  religion  justifies  its  claim  to 
the  reverence  of  men,  from  the  very  circumstance  that 
it  deals  with  the  motives  and  principles  of  action,  as 
well  as  with  the  actions  themselves;  that  it  demands 
more  than  an  exterior  correctness,  and  determines  cha- 
racter upon  better  data  than  mere  outward  appearance. 
It  may  be  a  sufficient  recommendation  to  men,  that  an 
individual  is  unimpeachable  in  his  deportment;  but  in 
our  relations  with  God,  the  state  of  the  heart  is  the 
matter  of  chief  consideration.  It  is  true  that  the  life 
is  generally  a  very  fair  index  of  the  inward  feeling, 
but  it  is  quite  possible  that  a  mere  worldly  policy  may 
induce  a  person  to  conceal  the  real  sentiments  of  his 
heart,  and  even  to  act  in  opposition  to  them.  Thus, 
to  all  appearance,  a  man  may  be  our  friend,  while 
at  heart  he  cherishes  a  spirit  of  implacable  enmity;  or 
he  may  be  ceremoniously  religious,  while  his  heart  is 
not  right  in  the  sight  of  God.  Christ,  who  is  the  true 
expositor  of  the  divine  law,  traces  all  genuine  obe- 
dience to  right  principles,  and  insists  that  no  outward 
conformity  to  the  law  will  avail,  unless  it  proceeds 


96  FOUNTAIN    OF    WISDOM. 

from  sanctified  affections.  The  tree  must  be  good 
before  the  fruit  can  be  so,  and,  in  like  manner,  there 
can  be  no  genuine  religion,  unless  the  heart  feels  and 
acknowledges  the  teachings  and  restraints  of  divine 
grace.  There  is  much  implied  in  the  expression, 
"God  looketh  upon  the  heart;"  and  he  does  it  that  he 
may  see  whether  its  thoughts  are  holy,  its  feelings 
spiritual,  its  passions  controlled,  its  inclinations  hea- 
ven-directed. Whose  experience  does  not  corroborate 
the  declaration  of  Christ,  "out  of  the  heart  proceed 
evil  thoughts,  murders,  adulteries,  fornications,  thefts, 
false  witness,  blasphemies?"  These  are  the  deadly 
issues  of  an  unsanctified  heart;  and  it  is  only  by 
going  to  this  polluted  fountain  and  correcting  it,  that 
there  can  be  issues  of  life. 

Hence  we  see  the  force  of  the  injunction,  "keep 
thy  heart  with  all  diligence."  Great  pains  are  re- 
quisite to  success,  for  the  very  reason  that  the  heart  is 
not  easily  kept.  It  is  deceitful,  it  is  desperately  wicked. 
Its  natural  inclinations  are  evil,  they  resist  subjection 
to  the  law  of  God;  and  hence  the  necessity  of  super- 
natural aid,  to  change  their  direction.  The  thoughts 
are  to  be  kept  from  wandering;  the  desires  from 
being  worldly;  the  passions  from  being  sensual.  We 
are  to  keep  the  heart  in  the  fear  of  God,  in  the  love 
of  God,  and  in  all  holy  obedience.  To  use  the  lan- 
guage of  another,  "we  must  maintain  a  holy  jealousy 
of  ourselves,  and  set  a  strict  guard  accordingly,  upon 
all  the  avenues  of  the  soul;  keep  our  hearts  from 
doing  hurt  and  getting  hurt;  from  being  denied  by 
sin  and  disturbed  by  trouble;  keep  them  as  our  jewel, 
as  our  vineyard;  keep  a  conscience  void  of  offence; 
keep  out  bad  thoughts,  keep  up  good  thoughts;  keep 
the  affections  on  right  objects  and  in  due  bounds." 


FOUNTAIN    OF    WISDOM.  97 

And  to  all  this  carefulness  and  strictness,  we  should 
be  impelled  by  the  consideration,  that  only  from  a 
heart  well  kept  can  come  the  issues  of  life. 

0  my  soul,  engaged  as  thou  art  in  conflict  with  the 
law  in  thy  members,  art  thou  not  persuaded  of  the 
necessity  of  diligently  guarding  thyself  against  the 
intrusion  of  thy  enemies?  Thought  is  subtle,  and 
thou  must  restrain  its  wanderings ;  thy  appetites 
and  desires  are  lawless,  and  thou  must  hold  them 
in  check.  Thy  foes  are  numerous  and  artful,  and 
thou  must  guard  every  avenue  against  their  entrance. 
Wouldst  thou  have  life  and  peace,  thou  must  have 
holiness ;  and  holiness  thou  canst  not  have  unless 
thou  art  vigilant,  diligent,  and  faithful.  Keep  thyself 
in  the  fear  of  God;  keep  aloof  from  sin;  keep  near 
thy  Saviour,  and  let  the  life  which  thou  livest  be  by 
the  faith  of  the  Son  of  God.  Forget  not,  that,  in  thus 
keeping  thyself,  thou  art  kept  not  by  thy  own  strength, 
but  by  the  power  of  God  through  faith  unto  salvation. 
This  is  for  thy  encouragement,  as  well  as  for  thy  se- 
curity. 


9* 


98  FOUNTAIN    OF    WISDOM. 


STEADFASTNESS    OF    PUKPOSE. 


Let  thine  eyes  look  right  on,  |  let  all  thy  ways  be  established. 


and  let  thine  eyelids  look  straight 
before  thee. 

Ponder  the  path  of  thy  feet,  and 


Turn  not  to  the  right  hand  nor 
to  the  left ;  remove  thy  foot  from 
evil. 


The  experience  of  every  man  will  teach  him,  that 
while  there  is  much  facility  in  sinning,  difficulties  are 
to  be  surmounted  in  the  accomplishment  of  every  vir- 
tuous purpose.  Hence  the  necessity  for  decision  and 
steadfastness  of  purpose.  To  the  indolent  and  unde- 
cided there  is  ever  "  a  lion  in  the  path,"  and  the  ap- 
prehension of  difficulty  paralyzes  their  efforts  and 
makes  them  content  with  inglorious  inactivity.  Most 
men  float  with  the  tide,  and  as  it  is  easy,  they  uncon- 
sciously glide  onward  until,  when  too  late  for  rescue, 
they  find  the  placid  stream  converted  into  the  dashing 
rapids  and  engulphing  cataract.  Resistance  to  this 
natural  indolence  is  essential  if  we  would  live  to  any 
good  purpose.  We  must  resolve,  we  must  decide,  we 
must  unappalled  encounter  every  obstacle,  and  perse- 
vere until  we  find  the  difficulties  in  our  path,  one  after 
another,  triumphantly  surmounted. 

In  ordinary  worldly  pursuits  we  discover  that  they 
only  reach  the  goal  who  set  out  with  steadfastness  of 
purpose.  In  religion  it  is  still  more  necessary.  Be- 
sides all  the  .unfriendly  circumstances  from  without, 
which  conspire  to  retard  our  course,  we  have  a  cor- 
rupt nature  which  is  fiercely  hostile  to  the  dominant 
influence  of  religion.  The  contention  with  the  latter 
is  more  severe  than  with  the  former.    Were  the  heart 


FOUNTAIN    OF    WISDOM.  99 

right,  we  might  with  comparative  ease  overcome  the 
opposition  from  without ;  but  the  necessity  for  resolu- 
tion becomes  obvious,  when  we  have  to  watch  the 
traitors  within  the  fortress,  as  well  as  the  assailants 
without. 

It  need  scarcely  be  said,  that  under  such  untoward 
circumstances  we  should  hazard  nothing  on  a  deter- 
mination made  in  our  own  strength.  We  must  have 
help  from  God.  He  must  strengthen  and  sanctify  our 
purposes.  He  must  infuse  vigour  into  our  plans,  and 
for  his  aid,  earnest  and  importunate  prayer  should  be 
offered.  The  stake  is  invaluable;  its  security  is  worth 
a  struggle. 

It  is  a  characteristic  of  some  that  for  a  time  they 
run  well,  and  are  then  hindered ;  their  religion  is  as 
evanescent  "  as  the  morning  cloud  and  early  dew 
which  passeth  away."  The  secret  of  their  failure  is 
the  unsteadiness  of  their  purpose.  They  have  not 
sufficiently  appreciated  the  object  at  which  they  aim ; 
they  have  not  reckoned  the  difficulties  of  the  enterprise ; 
and  hence  their  infirm  purposes  give  way  under  the 
first  pressure.  Others  go  through  the  warfare  with- a 
heroism  which  is  not  to  be  daunted,  and  they  dream 
not  of  relaxing,  until  the  crown  of  victory  is  achieved. 
What  is  the  secret  of  their  success?  They  feel  the 
value  of  heaven;  they  know  the  salvation  of  the  soul 
is  precious;  they  are  persuaded  that  all  the  entice- 
ments of  sin,  however  painted  to  deceive,  are  ene- 
mies in  disguise;  they  know  the  prize  may  be  lost  by 
compromising,  parleying  or  hesitating,  and  hence  for 
their  lives  they  press  toward  the  mark,  with  their  backs 
to  the  world  and  their  faces  directed  heavenward. 
With  such  determination  failure  is  impossible.  The 
most  formidable  antagonist  quails  and  retires  before 


100  FOUNTAIN    OP    WISDOM. 

the  Christian,  who  encounters  him  in  the  strength  of 
the  Lord,  and  with  a  firm  purpose  to  conquer. 

My  soul,  thou  hast  many  enemies  watching  for  thy 
destruction.  They  are  vigilant,  powerful,  and  not  to 
be  despised.  Propose  no  conditions  of  amity  with 
them.  They  will  deceive.  Resolve  to  resist  them 
unto  death.  Accomplish  thy  warfare  manfully.  Jesus 
overcame,  and  in  him  thou  mayest  triumph.  He  can 
impart  strength  to  thy  weak  arm,  and  courage  to  thy 
failing  heart.  Persevere,  for  thy  contest  will  be  soon 
over.  A  few  years  at  most  will  close  thy  warfare,  and 
then  thou  wilt  be  elevated  above  all  adverse  influ- 
ences, and  as  Christ  overcame  and  is  set  down  with 
his  Father  on  his  throne,  so  thou  shalt  overcome  and 
sit  down  with  the  Saviour  on  his  throne. 


FOUNTAIN    OF    WISDOM. 


101 


TRUST  IN  GOD. 


Trust  in  the  Lord  with  all  thine 
heart;  and  lean  not  unto  thine 
own  understanding. 

Whoso  trusteth  in  the  Lord, 
happy  is  he. 

He  that  is  of  a  proud  heart 
stirreth  up  strife;  but  he  that  put- 
tcth  his  trust  in  the  Lord,  shall 
be  made  fat. 


The  fear  of  man  bringeth  a 
snare;  but  whoso  putteth  his  trust 
in  the  Lord  shall  be  safe. 

Every  word  of  God  is  pure:  he 
is  a  shield  unto  tlicm  that  put  their 
trust  in  him. 

Commit  thy  works  unto  the 
Lord,  and  thy  thoughts  shall  be 
established. 


How  emphatically  does  the  word  of  God  dissuade 
against  a  misplaced  confidence;  and  how  necessary 
the  dissuasive,  since  it  has  become  one  of  the  most 
striking  features  of  our  apostasy,  that  we  are  disposed 
to  trust  in  any  thing  but  God.  The  rich  trust  in  their 
wealth,  the  wise  in  their  wisdom,  the  subject  in  his 
ruler,  the  sick  in  his  physician,  and  in  short,  whatever 
may  be  our  circumstances  of  want  or  danger,  there  is 
always  some  false  refuge  to  which  we  are  disposed 
to  flee.  Why  should  it  be  so?  Has  experience  justi- 
fied such  expedients?  On  the  contrary,  is  not  the 
world  strewed  with  the  wrecks  of  human  expecta- 
tions and  hopes,  which  have  been  built  upon  the 
sand  ?  He  that  leans  upon  the  world  in  any  of  its 
multifarious  contrivances,  will,  sooner  or  later,  dis- 
cover that  he  leans  upon  a  broken  reed,  which  will 
pierce,  but  not  sustain  him. 

Driven  from  this  alternative,  are  we  left  unsupport- 
ed in  our  weakness  and  infirmity  ?  We  are  not  ne- 
cessarily so,  for  there  is  One,  in  whom  we  can  trust 
without  reserve,  and  without  apprehension  of  disap- 
pointment.    Turn  over  the  pages  of  Scripture,  and 


102  FOUNTAIN    OP    WISDOM. 

on  every  page  you  may  see  it  written,  as  a  direction 
for  the  weak,  weary,  and  fainting  pilgrim — Trust  in 
the  Lord.  Are  you  in  bodily  or  spiritual  danger  ? 
Are  you  in  perplexity  and  uncertainty,  are  you  poor 
and  friendless,  are  you  in  pain  or  trouble,  does  the 
world  deceive,  Satan  tempt,  and  death  and  hell  threat- 
en you?  Still  this  is  the  simple  and  effectual  direction, 
which  meets  your  case,  Trust  in  the  Lord.  How 
comforting,  how  exhilarating  !  In  the  Lord  is  ever- 
lasting might,  and  therefore  he  is  greater  than  all  that 
can  be  against  us ;  he  has  all  knowledge,  and  cannot 
therefore  be  ignorant  of  our  circumstances ;  he  has 
infinite  pity,  and  therefore  will  not  repulse  the  hum- 
ble and  confiding  heart.  Besides,  has  he  not  invited 
our  confidence  ?  nay,  has  he  not  promised  to  accept 
and  reward  it?  His  word,  which  is  sure  and  infal- 
lible, abounds  with  encouragement.  It  contains,  too, 
the  record  of  the  experience  of  the  saints  in  all  ages, 
who  have  trusted  in  the  Lord,  and  have  not  been 
put  to  shame.  He  is  not  a  God  so  high  that  he  will 
not  condescend,  nor  is  he  so  glorious,  as  to  be  unap- 
proachable; for  he  has  constituted  his  own  beloved 
Son  the  way  of  access,  through  whom  if  any  man 
come  unto  him,  he  shall  in  nowise  be  cast  out.  Com- 
mit thy  ways,  therefore,  unto  the  Lord ;  trust  him 
with  all  thy  heart  and  be  safe. 

0  my  soul,  how  sweet  thy  privilege  and  how  great 
thy  security,  in  trusting  in  the  Lord!  Thou  mayest 
well  appeal  to  thy  experience  for  evidence  of  God's 
faithfulness,  for  hitherto  he  has  never  disappointed 
thy  confidence.  In  despondency  he  has  comforted 
thee,  in  doubt  relieved  thee,  and  to  thy  troubled 
conscience  he  has  spoken  peace.  He  hath  delivered 
and  will  yet  deliver  thee.     Difficulties  and  trials  are 


FOUNTAIN    OF    WISDOM.  103 

yet  to  be  expected,  but  they  cannot  be  too  many  or 
too  severe,  for  thy  Father  in  heaven  to  relieve. 
Neither  the  complicated  ills  of  life,  nor  the  terrors  of 
death,  can  wrest  from  thee  the  unspeakable  comfort  of 
a  filial  trust  in  him.  Well  mayest  thou  exclaim, 
"Behold,  God  is  my  salvation,  I  will  trust  and  not  be 
afraid ;  for  the  Lord  Jehovah  is  my  strength  and  my 
song,  he  is  also  become  my  salvation." 


104 


FOUNTAIN    OF    WISDOM. 


A  GOOD   WIFE. 


A  virtuous  woman  is  a  crown 
to  her  husband :  but  she  that 
maketh  ashamed  is  as  rottenness 
in  his  bones. 

Who  can  find  a  virtuous  wo- 
man ?  for  her  price  is  far  above 
rubies. 

The  heart  of  her  husband  doth 
safely  trust  in  her,  so  that  he  shall 
have  no  need  of  spoil. 

She  will  do  him  good  and  not 
evil  all  the  days  of  her  life. 

She  seeketh  wool,  and  flax,  and  ! 
worketh  willingly  with  her  hands.  > 

She  is  like  the  merchants'  ships; 
she  bringeth  her  food  from  afar. 

She  riseth  also  while  it  is  yet 
night,  and  giveth  meat  to  her 
household,  and  a  portion  to  her 
maidens. 

She  considereth  a  field,  and  buy- 
eth  it :  with  the  fruit  of  her  hands 
she  planteth  a  vineyard. 

She  girdeth  her  loins  with 
strength,  and  strengthened!  her 
arms. 

She  perceiveth  that  her  mer- 
chandize is  good:  her  candle  go- 
eth  not  out  by  night. 

She  layeth  her  hands  to  the 
spindle,  and  her  hands  hold  the 
distaff. 

She  stretcheth  out  her  hand  to 
the  poor ;  yea,  she  reacheth  forth 
her  hands  to  the  needy. 

She  is  not  afraid  of  the  snow 
for    her   household :    for    all   her 


household  are  clothed  with  scar- 
let. 

She  maketh  herself  coverings  of 
tapestry  ;  her  clothing  is  silk  and 
purple. 

Her  husband  is  known  in  the 
gates,  when  he  sitteth  among  the 
elders  of  the  land. 

She  maketh  fine  linen,  and  sell- 
eth  it;  and  delivereth  girdles  unto 
the  merchant. 

Strength  and  honour  are  her 
clothing;  and  she  shall  rejoice  in 
time  to  come. 

She  opencth  her  mouth  with 
wisdom,  and  in  her  tongue  is  the 
law  of  kindness. 

She  looketh  well  to  the  ways  of 
her  household,  and  eateth  not  the 
bread  of  idleness. 

Her  children  arise  up  and  call 
her  blessed,  her  husband  also,  and 
he  praiseth  her. 

Many  daughters  have  done  vir- 
tuously, but  thou  excellest  them 
all. 

Favour  is  deceitful,  and  beauty 
is  vain  :  but  a  woman  that  feareth 
the  Lord,  she  shall  be  praised. 

Give  her  of  the  fruit  of  her 
hands ;  and  let  her  own  works 
praise  her  in  the  gates. 

House  and  riches  are  the  in- 
heritance of  fathers  :  and  a  pru- 
dent wife  is  from  the  Lord. 

A  gracious  woman  retaineth 
honour. 


The  most  honourable  and  endeared  of  earthly  re- 
lations, is  that  formed  by  the  marriage  contract.  It 
was  devised  by  God  himself  for  the  promotion  of  hu- 
man happiness ;  and  when  entered  into  with  discre- 


FOUNTAIN    OF    WISDOM.  105 

tion,  and  with  right  qualifications,  it  fully  and  happily 
answers  its  original  design.  Among  heathen  nations, 
its  chief  benefits  have  been  defeated,  by  the  degrada- 
tion of  the  female  character ;  and  even  in  nominally 
Christian  ones,  it  is  often  abused  by  imprudent  and 
mercenary  connexions.  Woman  is  designed  to  be  the 
charm  of  the  domestic-  -circle,  and  on  her  is  mainly 
dependent  its  happiness. 

Although  the  customs  of  Eastern  life  are  not  well 
adapted  to  the  duties  and  rational  enjoyments  of  the 
marriage  relation,  still  the  author  of  the  preceding  de- 
scription evinced  a  just  apprehension  of  the  qualities 
which  constitute  a  good  wife.  He  delineates  a  home- 
scene  with  inimitable  grace,  and  brings  into  relief 
many  leading  traits  of  character,  which,  in  any  age 
or  country,  would  adorn  the  matron.  In  his  enume- 
ration, he  comprehends  her  virtue,  wisdom,  benevo- 
lence, industry,  kindness,  faithfulness  to  her  children, 
regard  for  her  husband's  happiness,  and  just  manage- 
ment of  her  household  concerns. 

On  a  topic  where  much  might  be  suggested,  a  few 
hints  must  suffice.  In  accommodating  herself  to  her 
husband,  the  wife  should  not  imagine  that  she  lowers 
her  dignity  or  abridges  her  independence.  It  is  her 
prerogative  to  rule  in  the  domestic  circle ;  and  she 
never  forfeits  her  ascendency,  but  through  her  own 
faults  or  defects. 

Possessed  of  a  cultivated  mind,  blest  with  bland  and 
gentle  manners,  governed  by  prudence,  and  endowed 
with  a  warm  and  confiding  heart,  she  cannot  fail  to 
secure,  not  only  the  love  and  esteem,  but  the  respect 
and  confidence  of  her  husband ;  and  while  he  regards 
her  as  his  truest  friend,  he  cheerfully  resorts  to  her  as 
his  safest  counsellor.    Without  such  qualities  of  heart 

10 


10G  FOUNTAIN    OF    WISDOM. 

and  mind,  it  is  vain  for  a  woman  to  aim  at  a  controlling 
influence.  The  throne  of  man's  heart  may  be  won  by- 
gentleness,  and  retained  by  virtue  and  intelligence;  but 
cannot  be  carried  by  storm ;  and  the  wife  never  com- 
mits a  more  fatal  mistake,  than  when  she  supposes 
she  can  secure  ascendency  by  dictation,  irritating  de- 
mands, or  angry  discussion.  These  are  so  opposite 
to  the  beau  ideal  of  female  loveliness,  which  one  is 
apt  to  form,  as  to  repel  the  heart  and  diminish  its  con- 
fidence. A  good  wife  must  possess  sterling  qualities; 
such  as  will  wear  well  and  improve  by  use,  and  more 
than  supply  the  place  of  exterior  attractions,  when  they 
begin  to  fade  or  lose  their  charm. 

A  temper  amiable  and  equable,  a  quiet  and  gentle 
manner,  industrious  habits,  prudence  and  economy, 
a  love  of  home,  a  conciliating  disposition,  right  and 
fixed  principles,  are,  in  a  sense,  indispensable.  A 
good  wife  should  ever  greet  her  husband  with  smiles; 
his  happiness  should  be  her  study;  and  when  exhaust- 
ed and  harassed  by  attention  to  his  secular  concerns, 
at  home  he  should  find  a  sweet  refuge ;  and  in  her, 
one  ready  to  soothe  and  cheer  hirn.  Her  cheerfulness 
may  dispel  the  cloud  from  his  brow,  and  her  placidity 
smooth  the  rufflings  of  his  temper.  Her  industry 
should  never  degenerate  into  noisy  bustling,  nor  her 
neatness  into  that  fastidious  nicety,  than  which  nothing 
is  more  annoying  to  others.  A  wife  is  never  less  beau- 
tiful than  when  angry,  never  less  interesting  than  when 
scolding.  In  the  management  of  children  and  domes- 
tics, she  should  pursue  a  uniform  plan,  that  all  may 
know  their  duties,  and  be  fully  apprized  that  obedience 
will  be  required;  this  once  settled,  there  will  be  less 
necessity  for  the  repetition  of  authoritative  commands. 
In  expecting  these  and  similar  qualifications  in  a  wife, 


FOUNTAIN    OP    WISDOM.  107 

nothing  more  is  required,  than  is  requisite  for  her  own 
respectability  and  happiness.  How  many  homes  are 
rendered  wretched  by  their  absence  !  A  wife  who  de- 
votes herself  to  fashion;  who  is  never  less  happy  than 
when  at  home;  who,  in  domestic  duties,  is  peevish  and 
fretful;  who  exacts  more  from  her  husband  than  she 
is  willing  to  concede  ;  whose  demeanour  to  domestics 
is  overbearing,  and  to  her  children  harsh,  or  what  is 
equally  injurious,  criminally  lenient;  who  is  wanting 
in  discretion  and  common  sense,  converts  home  into 
a  paradise  lost.  A  wife  who  knows  what  a  wife 
should  be,  will  not  fail  to  perceive  the  necessity  of 
divine  guidance,  and  will  pray  earnestly  for  the  wis- 
dom which  is  profitable  to  direct. 

Do  I  stand  in  the  marriage  relation  ?  How  impor- 
tant my  position !  The  world  is  composed  of  families; 
and  as  are  the  families,  so  is  the  world.  Thus  I  am 
entrusted  with  the  training  of  at  least  a  portion  of  the 
great  world,  and  as  the  head  of  a  family,  their  good 
conduct  and  final  destiny  materially  depend  on  my 
management.  As  a  steward  of  God  I  am  required  to 
occupy  until  he  comes.  My  sphere  may  be  limited, 
nevertheless  it  is  important.  The  dear  ones  with 
whom  I  am  connected,  look  to  me  for  counsel  and 
example ;  and  shall  I  not  feel  my  responsibility,  and 
study  the  duties  of  my  station  ?  Shall  I  not  so  learn 
to  improve  and  control  myself,  that  I  may  exert  a 
happy  influence  with  the  members  of  my  household  ? 
How  greatly  do  I  need  the  grace  and  "teachings  of 
God!  Without  them  I  can  do  nothing  efficiently. 
Let  me  settle  it  then  in  my  own  mind,  that  I  must 
begin  with  the  fear  of  God,  and  in  every  succeeding 
step  feel  the  necessity  for  divine  help. 


108 


FOUNTAIN    OF    WISDOM. 


REPROOF. 


A  reproof  entereth  more  into  a 
wise  man  than  an  hundred  stripes 
into  a  fool. 

The  ear  that  heareth  the  reproof 
of  life  abideth  among  the  wise. 

He  that  rcfuseth  instruction  des- 
piseth  his  own  soul :  but  he  that 
heareth  reproof  getteth  under- 
standing. 

Faithful  are  the  wounds  of  a 
friend  ;  but  the  kisses  of  an  enemy 
are  deceitful. 


Poverty  and  shame  shall  be  to 
him  that  rcfuseth  instruction :  but 
he  that  regardeth  reproof  shall  be 
honoured. 

He,  that  being  often  reproved 
hardeneth  his  neck,  shall  suddenly 
be  destroyed,  and  that  without 
remedy. 

Correction  is  grievous  unto  him 
that  forsaketh  the  way:  and  he 
that  hateth  reproof  shall  die. 


Blame-worthiness  is  the  just  ground  of  reproof. 
It  may  be  administered  by  superiors,  equals,  or  infe- 
riors ;  its  poignancy  depending  principally  on  its 
relevancy,  and  not  wholly  on  the  character  of  him 
who  administers  it.  There  is  certainly  more  propriety 
in  the  reproof  of  one  who  is  careful  of  his  own  conduct, 
and  whose  general  correctness  exempts  him  from  re- 
tort ;  and  yet  occasions  may  exist  in  which  the  right- 
eous may  incur  the  reproof  of  the  wicked.  As  all 
men  are  imperfect,  all  are  exposed  to  reprehension ; 
and  they  are  generally  most  deserving  of  it  who  most 
bitterly  complain  and  most  fiercely  resent  it.  To  ima- 
gine that  there  is  nothing  in  us  worthy  of  blame,  is  a 
strong  proof  of  ignorance  and  self-conceit. 

Reproof  may  be  administered  by  actions  as  well  as 
words.  The  example  of  a  good  man  is  a  lively  re- 
proof of  the  wicked.  No  language  of  rebuke  could 
have  more  deeply  entered  into  the  soul  of  Peter  than 
did  the  look  of  his  Lord.     Gentle,  yet  reprimanding, 


FOUNTAIN    OF    WISDOM.  109 

it  spoke  in  a  voice  not  to  be  misunderstood,  to  the 
conscience  of  the  backslider,  and  brought  his  sin  to 
painful  remembrance.  Reproofs  given  in  anger  are 
seldom  efficacious,  but  when  conveyed  in  kindness 
and  faithfulness  they  may  prove  eminently  serviceable. 
Pride  may  render  them  unpalatable;  but  like  a  nause- 
ous medicine  they  may  reach  and  counteract  the 
disease. 

The  state  of  the  heart  is  best  tested  by  the  effect 
produced  on  it  by  just  reproof.  To  be  restive, 
indignant,  and  retaliatory  under  reprehension,  is 
good  evidence  that  it  is  deserved.  The  good  man 
whose  mind  is  in  an  holy  and  humble  frame,  will  be 
submissive,  if  not  thankful,  when  his  faults  are  repre- 
hended. It  will  afford  him  some  hint  to  be  improved; 
induce  closer  self-examination,  and  lead  to  greater 
circumspection.  Where,  however,  reproof  is  most 
needed,  it  is  generally  least  acceptable.  They  whose 
faults  are  most  manifest,  hate  the  vigilance  that  de- 
tects and  the  boldness  that  rebukes  them.  The  friend- 
ly advice  and  warning  are  interpreted  as  officious  in- 
termeddling; and  where  kindness  is  intended,  they 
pretend  to  see  only  hostile  feeling.  Thus  transgressors 
harden  themselves,  and  while  they  hasten  to  the  dan- 
gerous, precipice,  they  repel  those  who  would  inter- 
pose a  barrier  between  them  and  ruin.  It  is  a  mark 
of  their  mad  infatuation  to  hate  reproof,  and  a  sad 
prognostic  of  their  inevitable  fate.  It  is  the  special 
duty  of  the  ambassador  of  God  to  reprove  the  wicked, 
and  to  do  it  with  all  long-suffering ;  in  hope  that  the 
arrow  may  sooner  or  later  reach  the  mark  and  induce 
the  sinner  to  reflect  and  amend  his  ways. 

My  soul,  remember  that  while  he  that  hateth  re- 
proof shall  die,  he  that  heareth  it,  abideth  among  the 

10* 


110  FOUNTAIN    OF    WISDOM. 

wise.  If  called  to  administer  it  to  others,  do  it  from 
affectionate  concern  for  their  interests;  if  exposed  to 
receive  it,  know  that  it  is  well  to  be  corrected  for  thy 
faults.  Especially  when  God  reproves,  reverently 
submit  and  turn  from  the  sin  which  awakens  his  dis- 
pleasure. Thou  hast  greatly  erred  from  thy  youth 
until  now.  and  yet,  through  divine  forbearance,  thou 
hast  escaped  the  just  desert  of  thy  sins.  Wilt  thou  not 
therefore  receive  with  docility  the  reproofs  of  God's 
providence  and  word,  which  are  designed  for  thy 
good  ?  Remember  and  be  warned  by  the  fate  of  those, 
who  harden  themselves  in  their  sin  and  will  not  be 
admonished  to  forsake  it.  Earthly  friends  and  coun- 
sellors advise,  and  the  Lord  from  heaven  rebukes; 
but  although  often  reproved,  they  harden  their  neck, 
and  then  they  are  suddenly  destroyed,  and  that  with- 
out remedy. 


FOUNTAIN    OF    WISDOM.  Ill 


FALSEHOOD. 


Lving  lips  are  abomination  to 
the  Lord  :  but  they  that  deal  truly 
are  his  delight. 

A  lying  tongue  hateth  those 
that  are  afflicted  by  it :  and  a 
flattering  mouth  worketh  ruin. 

Excellent  speech  becometh  not  a 
fool:  much  less  do  lying  lips  a 
prince. 


The  lip  of  truth  shall  be  estab- 
lished for  ever :  but  a  lying  tongue 
is  but  for  a  moment. 

He  that  hideth  hatred  with  ly- 
ing lips,  and  he  that  uttereth  a 
slander,  is  a  fool. 


Some  have  made  it  a  grave  question  in  morals,  whe- 
ther falsehood  can,  under  any  circumstances,  be  jus- 
tifiable. The  suggestion  of  such  a  possibility  is  itself 
an  absurdity,  inasmuch  as  the  God  of  truth  has  settled 
it  beyond  dispute,  that  a  falsehood  is  a  violation  of  the 
law  of  rectitude,  and  can  therefore  be  only  a  wrong, 
which  admits  of  no  justification.  Extreme  cases  have 
been  supposed  in  which  a  momentary  departure  from 
truth  might  prove  a  security  to  life;  but  if  in  the  pro- 
vidence of  God  such  cases  do  occur,  a  direct  infringe- 
ment of  the  divine  law  would  be  a  singular  mode  of 
invoking  God's  protection.  There  is  an  eternal  and 
unchangeable  distinction  between  truth  and  falsehood; 
and  plausible  sophistry,  however  it  may  obscure,  can- 
not destroy  it.  God  is  a  God  of  truth,  and  the  dig- 
nity, happiness,  and  safety  of  the  creature  depend  on 
his  conformity  to  this  high  standard. 

A  sacred  regard  for  truth  should  be  a  fixed  prin- 
ciple in  every  mind,  and  whatever  approaches  to  a 
deviation  should  be  vigilantly  guarded  against.  In- 
dependently of  the  divine  penalty  which  is  incurred 
by  the  falsifier,  there  is  a  forfeiture  of  the  confidence 
of  his  fellow-men,  who  justly  regard  him  as  setting 


112  FOUNTAIN    OP    WISDOM. 

aside  the  only  safe  rules  of  social  intercourse.  False- 
hood is  always  designed  to  deceive,  sometimes  for 
amusement,  but  more  frequently  from  motives  of  self- 
interest.  All  fiction  is  not  falsehood,  for  there  are 
cases  in  which  it  may  be  resorted  to  for  the  purpose 
of  illustrating  right  principles  and  inculcating  good 
morals,  as  in  fables,  allegories,  and  tales;  but  all 
falsehood  is  fiction,  assuming  the  semblance  of  truth, 
for  purposes  of  deception.  In  the  word  of  God,  lying 
is  presented  as  one  of  the  incontestable  evidences  of 
human  depravity.  "  The  wicked  are  estranged  from 
the  womb ;  they  go  astray  speaking  lies."  Early  evi- 
dence of  this  is  given  in  children,  who,  to  hide  a  fault 
or  to  escape  punishment,  will  readily  invent  a  lie. 
Wise  and  careful  instruction  may  counteract  this  pro- 
pensity, but  when  neglected  and  overlooked,  "  it 
grows  with  the  growth  and  strengthens  with  the 
strength."  Where  the  influence  of  moral  restraint 
is  not  felt,  falsehood  becomes  familiar,  and  is  without 
compunction  resorted  to  on  all  convenient  occasions, 
when  temporary  interests  seem  to  be  subserved 
by  it.  How  fearfully  prevalent  is  this  vice  in  affairs 
of  business !  It  becomes  the  art  of  traffickers  by 
which  bargains  are  made  and  gains  secured.  In  trade, 
every  one  is  taught  to  be  wary,  on  account  of  the 
commonness  of  the  practice ;  and  it  is  to  be  feared 
that  it  is  the  few  and  not  the  many,  who  are  to  be 
credited  on  their  simple  word. 

Lies  sometimes  originate  in  vanity  as  well  as  in 
worldly  interest,  and  then  they  are  made  the  vehicle 
of  self-glorification.  It  is  a  contemptible  fame  which 
a  man  acquires  by  pretension  to  qualities  which  he 
does  not  possess ;  or  by  boasting  of  achievements 
which  he  never  performed. 


FOUNTAIN    OP    WISDOM.  113 

Another  class  of  lies  springs  from  malice.  The 
tattler  and  slanderer  present  melancholy  examples, 
when  they  engage  in  their  diabolical  work  of  dama- 
ging the  reputation  of  others.  With  just  so  much 
foundation  in  truth  as  to  give  a  colourable  aspect  to 
their  tales,  they  accomplish  by  inuendos  or  exaggera- 
tions their  base  purpose;  and,  without  enriching  them- 
selves, impoverish  others,  who,  in  the  loss  of  character, 
lose  their  all.  In  a  moral  point  of  view,  the  malicious 
liar  is  unspeakably  more  odious  than  the  vain  or  mer- 
cenary one. 

A  lie  is  ordinarily  expressed  in  words ;  but  it  may 
be  as  effectually  told  by  a  look,  the  pointing  of  a  finger, 
or  the  suppression  of  some  part  of  the  truth.  Exam- 
ples of  these  will  readily  suggest  themselves  to  the 
reflecting  reader. 

There  is  one  form  of  lying,  however,  which  is  pecu- 
liarly offensive  in  the  sight  of  God;  it  is  that  which 
relates  to  a  false  pretence  in  religion,  and  is  a  lie  of 
hypocrisy.  Religion  may  be  professed  where  the  real- 
ity does  not  exist,  from  sheer  ignorance  and  without 
intention  to  deceive ;  this  is  properly  called  self-decep- 
tion; but  religious  character  is  often  assumed  in  form 
from  unjustifiable  motives,  and  with  the  view  of  de- 
ceiving others;  and  this  is  hypocrisy.  He  that  will 
thus  lie,  not  only  to  man,  but  to  God,  who  cannot  be 
deceived,  incurs  a  fearful  responsibility.  The  cases  of 
Judas,  Ananias  and  Sapphira,  are  placed  on  record 
to  show  God's  abhorrence  of  the  wilful  hypocrite. 

Falsehood,  in  all  its  modifications,  is  opposed  to 
the  divine  law;  and  in  the  holy  Scriptures,  the  displea-. 
sure  of  God  is,  with  remarkable  frequency,  pronounced 
against  it.  It  is  certainly  accompanied  with  great  incon- 
venience and  loss  of  reputation  here  to  those  who  prac- 


114  FOUNTAIN    OF    WISDOM. 

tise  it;  but  its  heaviest  punishment  is  yet  in  reserve, 
for  "liars  shall  have  their  portion  in  that  lake  that 
burnetii  with  fire  and  brimstone,"  and  "there  shall  in 
no  wise  enter  into  heaven  any  thing  that  defileth  or 
worketh  abomination  or  that  maketh  a  lie." 

My  soul,  learn  to  abhor  the  lying  lips.  Let  no  mo- 
tive of  worldly  interest  induce  thee  to  deceive  thy 
neighbour.  Honour  and  safety  are  alike  connected 
with  truthfulness,  and  every  temptation  to  deviate 
from  the  simplicity  of  truth  should  be  studiously  re- 
sisted. How  much  dost  thou  need  the  grace  of  God, 
to  purge  out  from  thee  the  dispositions  which  natu- 
rally incline  to  falsehood !  It  is  the  love  of  the  world 
that  leads  to  mercenary  lies ;  it  is  self-conceit  which 
induces  lies  of  self-glorification;  it  is  envy  and  malice 
which  originate  slanderous  lies ;  it  is  unbelief  which 
leads  to  lies  of  hypocrisy.  A  pure  heart  will  be 
accompanied  by  guileless  lips.  Aim,  therefore,  to 
cleanse  the  fountain,  that  the  streams  may  be  pure. 
Above  all,  maintain  truth  between  thyself  and  God. 
Resort  to  no  vain  disguises  before  Him,  who  knoweth 
the  secrets  of  all  hearts.  Let  all  thy  professions  of 
love,  duty,  and  obedience,  be  sincere ;  and  let  thy 
conscience  be  void  of  offence  to  God  and  man,  that 
thou  mayest  ever  be  able,  with  conscious  rectitude,  to 
make  thy  appeal  to  the  Searcher  of  hearts. 


FOUNTAIN    OF    WISDOM. 


115 


DECEIT. 


He  that  hateth  dissemblethwith 
his  lips,  and  layeth  up  deceit  with- 
in him; 

When  he  speaketh  fair,  believe 
him  not :  for  there  are  seven  abo- 
minations in  his  heart. 

Whose  hatred  is  covered  by  de- 
ceit, his  wickedness  shall  be  show- 
ed before  the  whole  congregation. 


As  a  madman  who  casteth  fire- 
brands, arrows,  and  death, 

So  is  the  man  that  deceiveth 
his  neighbour,  and  saith,  Am  not 
I  in  sport? 

He  that  is  first  in  his  own  cause 
seemeth  just;  but  his  neighbour 
cometh  and  searcheth  him. 


Deceit  and  falsehood  are  closely  allied,  bearing  the 
same  relation  to  each  other,  as  the  fountain  to  the 
stream.  The  one  implies  the  other.  The  deceitful 
are  always  false,  and  falsehood  is  designed  to  conceal 
deceit,  a  vice  which  none  are  willing  to  avow.  De- 
ceit supposes  a  fair  and  plausible  exterior,  which  has 
no  correspondence  with  the  inward  feelings.  While 
the  manner  is  friendly,  the  heart  is  hostile ;  while 
honeyed  words  drop  from  the  lips,  hate  dwells  in  the 
soul.  The  whole  life  of  a  deceitful  person  is  a  prac- 
tical lie.  With  some  sinister  purpose  to  accomplish, 
he  will  disguise  his  real  sentiments ;  and  by  strong 
professions,  bland  and  winning  manners,  and  a  dis- 
play of  seeming  interest,  completely  hoodwink  and 
impose  on  others.  How  many  have  thus  won  confi- 
dence, which  they  afterwards  betrayed!  Common  and 
despicable  as  the  vice  is,  we  should  not  suppose  that 
sincerity  and  friendship  are  extinct ;  because  some 
have  proved  false,  all  are  not  to  be  distrusted.     De- 


116  FOUNTAIN    OF    WISDOM. 

ceit,  sooner  or  later  leads  to  its  own  detection.  The 
most  consummate  art  will  at  times  so  relax  its  watch- 
fulness, as  to  let  the  true  character  be  seen  through 
the  disguise.  A  man  may  speak  fair,  dissemble  with 
his  lips,  and  cover  the  hatred  of  his  heart;  but  his 
wickedness  shall  be  showed  before  the  whole  congre- 
gation. In  the  domestic  relations,  how  often  is  deceit 
resorted  to,  to  cover  crime  between  husband  and  wife, 
parents  and  children,  employers  and  domestics  !  Its 
detection  is  often  the  cause  of  domestic  strife,  and  of 
alienation  and  disunion. 

Never  does  this  vice  wear  a  more  odious  aspect 
than  when  found  in  professed  religious  teachers, 
who  assume  an  air  of  sanctity,  and  by  flattering 
speeches,  propagate  their  errors  to  the  ruin  of  the 
souls  of  men.  The  word  of  God  frequently  refers  to 
such  as  "deceivers  and  deceitful  workers,  who  trans- 
form themselves  into  apostles  of  Christ,  and  by  good 
words  and  fair  speeches,  deceive  the  hearts  of  the 
simple."  Heretics  in  all  ages  of  the  church  have 
proved  themselves  to  be  masters  in  the  art  of  deceit  ; 
and  the  success  of  their  efforts,  in  no  small  degree, 
depends  on  the  skill  with  which  they  personate  the 
ambassadors  of  God.  Verily  they  have  their  reward. 
The  more  successful  here,  the  more  terrible  their  re- 
tribution hereafter. 

My  soul,  let  sincerity  characterize  all  thy  social  in- 
tercourse with  thy  fellow-men,  and  all  thy  inter- 
course with  God.  As  thou  prayest  against  a  false 
tongue,  so  pray  against  a  deceitful  heart.  As  a 
Christian,  thou  shouldst  imitate  the  blessed  Jesus, 
who  was  never  obsequious  in  courting  the  favour  of 
the  great,  was  free  from  guile,  ever  appeared  in  his 


FOUNTAIN    OP    WISDOM.  117 

true  character,  and  who  was  so  constant  in  his  affec- 
tion, that  having  loved  his  own,  he  loved  them  to  the 
end.  With  him  profession  and  practice  were  coinci- 
dent, and  so  it  should  be  with  thee.  Let  thy  words 
ever  be  the  echo  of  thy  sentiments;  and  aim  at  that 
holy  state  of  heart  in  which  thou  wilt  not  be  afraid 
that  the  world  should  pry  into  the  secret  recesses  of 
thy  bosom. 


11 


US 


FOUNTAIN    OF    WISDOM. 


ANGER. 


A  stone  is  heavy,  and  the  sand 
weighty;  but  a  fool's  wrath  is 
heavier  than  them  both. 

Wrath  is  cruel,  and  anger  is 
outrageous. 

He  that  is  soon  angry  dealeth 
foolishly:  and  a  man  of  wicked 
devices  is  hated. 

An  angry  man  stirreth  up 
strife,  and  a  furious  man  abound- 
eth  in  transgression. 


A  wrathful  man  stirreth  up 
strife :  but  he  that  is  slow  to 
anger   appeaseth   strife. 

He  that  is  slow  to  wrath  is 
of  great  understanding ;  but  he 
that  is  hasty  of  spirit  exalteth 
folly. 

Make  no  friendship  with  an 
angry  man ;  and  with  a  furious 
man  thou  shalt  not  go. 


Anger  may  be  regarded  as  a  temporary  insanity; 
for,  when  in  excess,  it  imparts  to  the  face  the  hue,  to 
the  voice  the  violence,  and  to  the  conduct  the  fury  of 
the  madman.  There  is,  however,  this  difference,  that 
the  emotion  in  the  one  case  is  controllable,  but  not  in 
the  other;  and  hence  the  angry  man  is  criminal,  while 
the  insane,  in  his  paroxysms,  is  not  held  morally  re- 
sponsible. Some  temperaments  are  more  excitable 
than  others,  and  require  more  watchful  care  to  sup- 
press the  first  ebullitions.  The  tendency  to  anger 
may  be  nurtured  by  indulgence,  or  restrained  by 
Christian  discipline.  To  the  latter  duty,  we  should 
be  constrained  by  two  considerations ;  the  first  is, 
that  anger  can  be  indulged  only  in  the  face  of  God's 
express  prohibition,  and  consequently  incurs  his  dis- 
pleasure ;  the  other  arises  from  a  view  of  the  conse- 
quences into  which  it  may  betray  us  in  this  life. 
There  are  few  more  frightful  sources  of  crime.  It  is 
murder  in  conception,  and  oftens  impels  to  the  actual 
perpetration.  It  always  inclines  to  violence;  and  the 
angry  man  is  not  in  a  fit  mood  to  say,  within  what 


FOUNTAIN    OP    WISDOM.  119 

limits  such  violence  shall  be  restrained.  His  reason 
becomes  impaired,  his  moral  perceptions  blunted,  his 
conscience  blinded;  and  thus,  for  the  time  being,  he 
disqualifies  himself  for  cool  and  rational  conduct. 
What  a  curse  to  a  neighbourhood  is  such  a  temper, 
and  how  still  more  intolerable  in  a  household!  It 
poisons  every  comfort  of  life,  and  counteracts  the 
best  arranged  plans  for  domestic  felicity. 

Irritability  is  so  excessive  in  some  persons  as  to 
be  regarded  as  an  infirmity,  which  may  be  attributed 
more  to  physical  constitution  than  to  moral  perversity. 
For  the  most  part  this  is  an  error,  as,  in  general,  the 
nervous  condition,  on  which  it  is  supposed  to  depend, 
is  superinduced  by  habit  and  criminal  neglect  of  early 
restraint.  If,  like  a  stringed  instrument,  the  passions 
are  accustomed  to  vibrate  to  the  slightest  touch,  it 
may  be  an  infirmity,  but  certainly  not  an  innocent  one. 
It  is  extremely  difficult  to  "be  angry  and  sin  not;"  and 
hence  when  the  justest  occasions  for  indignation  occur, 
the  Christian  man  should  be  anxious  and  watchful 
lest  a  sinful  emotion  should  be  indulged  under  a  false 
name.  In  situations  most  trying  to  the  temper,  even 
when  others  by  insult  and  injury  aim  to  exasperate, 
it  is  the  duty  of  the  rational  man  to  pause  and  ask 
himself,  "dost  thou  well  to  be  angry?"  The  world 
is  replete  with  trouble,  which  need  not  be  increased 
from  this  cause.  Those  against  whom  our  angry  re- 
sentment might  be  excited,  like  ourselves,  are  mortal 
dying  creatures,  who  are  soon  to  stand  before  the 
dread  tribunal  of  God.  Why  then  quarrel  by  the 
way  ?  Would  the  recollection  of  our  anger  add  to 
our  tranquillity,  if  we  or  they  were  engaged  in  the 
last  struggle,  or  standing  before  the  bar  of  God?  Why 
then  impart  to  the  grave  an  additional  gloom,  or  to 


12  0  FOUNTAIN    OF    WISDOM. 

the  judgment  an  additional  terror,  by  the  indulgence 
of  unhallowed  tempers? 

My  soul,  peace  is  thy  most  favourable  element  for 
spiritual  improvement;  and  as  thou  hast  a  great  work 
to  perform,  and  a  heavy  account  to  render,  avoid  the 
storms  which  would  drive  thee  from  thy  course  on 
thy  heavenward  voyage.  Let  not  thine  own  temper 
be  ruffled,  for  this  will  disturb  thy  tranquillity ;  and 
against  thy  fellow  worm  encourage  no  vindictive  feel- 
ing, for  if  thou  lovest  not  thy  brother  whom  thou  hast 
seen,  how  canst  thou  love  God  whom  thou  hast  not 
seen?  If  God  forbears  with  thee  under  great  provo- 
cations, thou  mayest  well  forbear  with  thy  fellow- 
men  under  lighter  ones.  Vengeance  belongeth  unto 
God,  he  will  repay.  Although  no  infirmities  of  tem- 
per are  properly  ascribable  to  Him,  yet  his  treatment 
of  the  wicked  will  be  as  terrible  as  if  the  result  of  an 
almighty  wrath.  Fear  to  offend  him  in  thought, 
word,  or  deed ;  and  kiss  the  Son  lest  he  be  angry,  and 
thou  perish  from  the  way,  when  his  wrath  is  kindled 
but  a  little. 


FOUNTAIN    OF    WISDOM.  121 


INGRATITUDE. 


Whoso  rewardeth  evil  for  good,  evil  shall  not  depart  from 
his  house. 


It  was  Job's  affecting  complaint,  under  the  pressure 
of  adversity,  in  allusion  to  the  conduct  of  former 
friends,  "  When  they  were  sick,  my  clothing  was 
sackcloth,  I  humbled  my  soul  with  fasting,  I  behaved 
myself  as  though  he  had  been  my  friend  or  brother, 
I  bowed  down  heavily  as  one  that  mourneth  for  his 
mother.  But  in  my  adversity  they  rejoiced."  Well 
might  he  be  dejected  at  such  flagrant  ingratitude. 
Few  afflictions  are  more  difficult  to  be  borne,  than  a 
requital  of  evil  for  good.  The  ill  treatment  of  an 
enemy  may  be  tolerable ;  but  the  base  desertion  of 
one's  familiar  friends  falls  upon  the  soul  with  stunning 
force.  Happily,  ingratitude  is  a  vice  which  has  a 
bad  odour  with  the  world;  and  striking  instances  of 
it  are  seldom  palliated  even  by  the  irreligious.  It  has 
indeed  features  so  repulsive,  that  its  connexion  with 
a  bad  state  of  the  heart,  is  generally  acknowledged. 
Let  us  suppose  a  case  or  two  in  illustration.  A  man 
of  benevolent  disposition  sees  a  neighbour  in  distress. 
He  visits  and  ministers  to  him  in  sickness,  relieves 
him  from  the  pressure  of  poverty,  rescues  him  from 
the  grasp  of  inexorable  creditors,  and  provides  him 
with  the  means  of  obtaining  a  livelihood.  His  hearth 
is  no  longer  desolate;  the  tears  of  a  dependent  and 
suffering  family  are  chased  away  with  smiles,  and  the 
whole  aspect  of  his  fortune  is  changed.  Surely  love 
11* 


122  FOUNTAIN    OF    WISDOM. 

and  gratitude  are  due  to  such  a  benefactor.  But  sup- 
pose, in  the  course  of  events,  the  benefactor  is,  in 
turn,  reduced  to  want,  and  his  friendly  acts  being 
fotgotten,  he  is  neglected  and  coldly  repulsed,  even 
the  crumbs  of  the  other's  superfluity  being  denied 
him ;  and  we  have  a  case,  which  too  often  occurs,  to 
shame  humanity  and  to  revolt  the  sensibilities  of  the 
good. 

Suppose  again  an  anxious  mother  watching  with 
intense  interest  her  loved  child;  bending  with  sleep- 
less eyes  over  him  in  sickness;  anticipating  his  wants; 
defending  him  against  every  hostile  attack,  with  a 
mother's  fondness;  and  with  unwearied  solicitude, 
smoothing  for  him  the  path  of  life ;  and  suppose 
again,  this  child,  grown  to  manhood,  despising  her 
counsels,  regardless  of  the  wounds  he  inflicts  on  her 
tender  spirit,  and  treating  her  with  positive  unkind- 
ness  and  neglect,  and  we  have  a  case  of  still  more 
flagrant  iniquity,  at  which  humanity  shudders,  and 
even  angels  might  weep. 

Under  less  aggravated  forms,  this  sin  is  of  such 
frequent  occurrence  in  the  world,  as  to  justify,  in  a 
measure,  the  biting  sarcasm,  that  if  you  do  one  a  fa- 
vour, you  may  be  sure  of  an  ungrateful  return.  The 
conduct  of  many  in  this  respect  is  an  injury  inflicted 
on  the  whole  community,  as  it  tends  to  lessen  the 
amount  of  human  sympathy,  and  closes  the  hearts  of 
the  benevolent  against  the  distressed.  If  a  grateful 
sense  of  favours  is  not  to  be  expected,  favours  will 
become  scarce ;  and  those  who  might  be  disposed  to 
bless  the  hand  of  a  benefactor,  will  not  have  the  op- 
portunity. As  the  sin  is  great,  it  is  not  unfrequently 
visited  with  the  marked  displeasure  of  God;  and  they 
that  have  received  kindnesses  without  gratitude,  are 
often  left  to  suffer  want  without  pity. 


FOUNTAIN    OF    WISDOM.  123 

My  soul,  hast  thou  felt  it  to  be  thy  pleasing  duty  to 
cherish  the  remembrance  of  every  kind  act  from  thy 
fellow-men?  This  thou  shouldst  surely  do.  The 
unkind  treatment  of  others  to  thee  should  be  written 
on  the  sand;  their  kindness  engraved  on  the  enduring 
tablet  of  thy  heart.  If  thou  hast  been  ungratefully 
recanted,  let  not  this  chill  thy  charity,  or  cause  thee  to 
repress  the  benevolent  affections.  It  is  a  higher  de- 
gree of  virtue,  where  thou  canst  persevere  in  doing 
good  to  those  who  reward  thy  good  with  evil.  Thou 
mayest  be  spurned  by  those  whom  thou  hast  succour- 
ed, and  treated  with  indignity  by  those,  over  whose 
calamities  thou  hast  wept;  but  this  should  be  no  rea- 
son why  thou  shouldst  not  imitate  the  example  of 
thy  divine  Master,  who  does  good  to  the  unthankful 
and  unworthy.  Benevolence  is  a  part  of  thy  reli- 
gion, and  thou  canst  always  exercise  it,  at  least  for 
Christ's  sake. 

If,  my  soul,  the  ingratitude  of  man  pains  thee,  how 
much  more  inexcusable  is  ingratitude  to  God!  And 
yet  does  not  conscience  charge  thee  with  this  ?  Has 
not  thy  heavenly  Father  watched  over  thee  with  un- 
wearied tenderness?  has  he  not  daily  showered  on 
thee  his  benefits?  has  he  not,  at  unspeakable  cost, 
provided  for  thy  salvation?  Still  hast  thou  not  re- 
fused him  thy  full  homage  ?  Thou  hast  ill  requited 
thy  Lord;  and  although  thy  Redeemer  has  wept  over 
thee,  suffered  for  thee,  and  given  his  precious  life  for 
thy  redemption,  how  seldom  dost  thou  melt  into  gra- 
titude and  praise.     0,  let  it  be  so  no  longer  : 


Let  past  ingratitude 

Provoke  thy  weeping1  eyes; 
And  hourly  as  new  mercies  fall, 

Let  hourly  thanks  arise. 


124 


FOUNTAIN    OF    WISDOM. 


ENVY. 


Wrath  is  cruel  and  anger  is 
outrageous;  but  who  is  able  to 
stand  before  envy? 


A  sound  heart  is  the  life  of  the 
flesh,  but  envy  the  rottenness  of 
the  bones. 


Envy  is  awakened  by  desirable  qualities  or  stations 
which  one  does  not  himself  possess.  It  is  a  vice  at  once 
mean  and  cruel,  as  its  chief  occupation  is  to  depre- 
ciate others,  and  its  highest  gratification  their  degra- 
dation and  overthrow.  Instead  of  inducing  exertion, 
to  rise  to  an  equality  with  those  above,  it  chiefly  aims 
to  reduce  others  to  its  own  level.  It  is  so  blind  as  to 
see  no  charm  in  beauty,  no  excellence  in  virtue,  which 
it  does  not  itself  possess;  and  yet  so  sharp  sighted  as 
to  espy  defects  which  do  not  exist,  and  to  magnify 
those  that  do.  Its  judgments  also  are  severe  ;  for  it 
denies  merit  to  others,  and  is  pained  when  they  are 
applauded.  It  has  poisoned  arrows  to  shoot  at  those 
who  dare  ascend  one  step  higher  on  the  hill  of  fame 
than  itself;  and  with  remorseless  cruelty  would  hurl 
them  into  the  depths  below.  Well  might  the  wise 
man  exclaim,  "  Wrath  is  cruel,  and  anger  is  outrage- 
ous, but  who  can  stand  before  envy  ?"  The  first  is 
like  a  storm  which  may  be  braved,  but  the  latter  like 
an  atmosphere  loaded  with  poisonous  vapours,  the 
fatal  operation  of  which  is  insidious  and  unseen.  How 
many  have  been  defamed,  betrayed,  and  ruined  by  it ! 
The  good,  the  great,  and  the  successful,  find  in  it  their 
chief  enemy.  The  Son  of  God  himself  was  delivered 
to  death  through  envy;  and  "when  the  Jews  were 


FOUNTAIN    OF    WISDOM.  125 

filled  with  envy,  they  laid  hands  on  the  Apostles  and 
put  them  in  the  common  prison." 

While  injurious  to  others  it  is  a  corroding  poison  to 
its  possessor.  Like  jealousy,  to  which  it  is  akin,  it 
drinks  up  the  spirit,  scares  rest  from  the  bosom,  and 
is  "  rottenness  to  the  bones."  Who  would  covet  the 
feelings  of  the  envious  man?  In  depreciating  others, 
he  is  conscious  he  does  not  exalt  himself;  in  disturbing 
their  peace  he  destroys  his  own;  and,  like  a  venomous 
serpent,  if  he  fails  to  strike  his  fangs  into  the  object  of 
his  attack,  he  infixes  them  in  himself.  Thus  it  brings 
its  wretched  reward  with  it  even  in  this  world.  "Envy 
destroyeth  the  silly  one."  Its  dwelling  is  not  exclu- 
sively among  the  openly  wicked,  but,  from  the  Apos- 
tles' days  until  the  present,  it  has  been  the  troubler  of 
the  church.  Even  those  who  minister  in  holy  things  are 
not  free  from  it  when  surpassed  by  others  in  their  gifts, 
graces,  and  success.  Alas,  how  is  religion  discredited, 
the  peace  of  Sion  disturbed,  and  the  progress  of  the 
gospel  retarded,  by  the  introduction  of  this  feeling 
among  those  who  profess  to  be  sanctified  by  the  spi- 
rit of  Christ!  Well  might  an  apostle  exclaim,  "If 
ye  have  bitter  envying  and  strife  in  your  hearts,  glory 
not  and  lie  not  against  the  truth.  This  wisdom  des- 
cendeth  not  from  above,  but  is  earthly,  sensual,  and 
devilish ;  for  where  envying  and  strife  is,  there  is  con- 
fusion and  every  evil  work." 

My  soul,  if  thou  wouldst  have  peace,  and  regard 
the  favour  of  God,  let  not  envy  dwell  within  thee.  It 
is  true  that  others  surpass  thee  in  the  gifts  of  providence 
and  the  endowments  of  grace,  and  in  the  success  of 
their  exertions;  they  receive  more  of  the  applause  of 
the  world  and  of  the  reverence  of  the  good;  but  why 
shouldst  thou  on  that  account  regard  them  with  un- 


126  FOUNTAIN    OF    WISDOM. 

holy  envy?  If  they  have  done  well,  thou  shonldst 
rejoice ;  and,  in  the  spirit  of  John  the  Baptist,  thou 
shouldst  be  willing  that  they  should  increase,  although 
thereby  thou  shouldst  decrease.  If  thy  heavenly 
Father  bestows  gifts  on  them  which  he  withholds  from 
thee,  wilt  thou  quarrel  with  God  for  making  thee  to 
differ?  If  virtue  is  promoted  and  religion  triumphs 
more  through  the  instrumentality  of  others  than  thine 
own  ;  this  is  a  good  reason  for  humility  and  self-exami- 
nation, but  no  ground  for  envy.  Give  credit  where 
it  is  due,  and  strive  thyself  to  deserve  it.  Esteem 
others  better  than  thyself,  let  their  good  deeds  awaken 
thy  gratitude,  and  excite  thy  emulation,  and  if  they 
should  surpass  thee  in  every  thing  else,  at  least  re- 
solve that  they  shall  not  surpass  thee  in  love  to  God, 
and  in  lowliness  of  mind.  Thou  needest  not  envy 
others;  the  highway  is  before  thee,  and  it  will  be 
thine  own  fault,  if  thou  dost  not  inherit  a  crown,  and 
become  an  heir  of  glory. 


FOUNTAIN    OF    WISDOM.  127 


SELF-CONCEIT. 


Seest  thou  a  man  wise  in  his  i  Let  another  man  praise  thee, and 
own  conceit  ?  there  is  more  hope  not  thine  own  mouth ;  a  stranger, 
of  a  fool  than  of  him.  i  and  not  thine  own  lips. 

The  rich  man  is  wise  in  his  own  The  way  of  a  fool  is  right  in 
conceit:  but  the  poor  that  hath  un-  his  own  eyes:  but  he  that  heark- 
derstanding  searcheth  him  out.        ;  eneth  unto  counsel  is  wise. 

Most  men  will  proclaim  every  Every  way  of  man  is  right  in 
one  his  own  goodness  :  but  a  faith-  his  own  eyes;  but  the  Lord  pon- 
ful  man  who  can  find?  dereth  the  hearts. 


It  is  a  gospel  injunction  not  to  think  more  highly 
of  ourselves  than  we  ought  to  think,  nor  by  self- 
flattering  partiality  to  form  an  exaggerated  estimate 
of  our  own  attainments.  By  self-conceit,  a  man  not 
only  forfeits  the  esteem  of  others,  but  renders  himself 
an  object  of  ridicule.  When  a  man's  own  lips  praise 
him,  there  is  strong  presumptive  reason  to  believe 
that  he  is  not  worthy  of  praise ;  for  the  qualities  or 
acts  which  are  really  meritorious  never  fail  to  speak 
for  themselves,  and  are  only  brought  into  suspicion 
by  self-commendation.  Self-conceit  may  possibly,  in 
some  rare  cases,  consist  with  real  merit;  although  it 
is  generally  the  evidence  of  a  weak  mind,  and  found 
in  alliance  with  mere  pretension.  It  is  a  peculiar 
infirmity  of  youth,  which  maturer  age  ought  to  cor- 
rect; for  he  that  imagines  himself  to  be  very  wise  at 
twenty,  ought  at  fifty  to  be  convinced  that  he  knows 
nothing  as  he  should  know  it.  He  that  has  little  com- 
prehensiveness of  view,  may  pride  himself  in  his  know- 
ledge of  the  objects  within  his  limited  circle;  but  as  his 
views  become  expanded,  and  the  range  of  subjects 
which  are  not  known  increases,  pride  receives  a  salu- 


12S  FOUNTAIN    OF    WISDOM. 

tary  check.  Of  how  much  are  we  entirely  ignorant, 
and  how  imperfect  the  knowledge  which  we  actually 
possess ;  and  yet  can  we,  in  these  circumstances,  in- 
dulge self-complacency,  and  pride  ourselves  in  a  fan- 
cied superiority?  Fools  may  plume  themselves  on 
imaginary  qualities,  and  wonder  that  the  world  does 
not  pay  them  homage ;  but  the  truly  wise  will  be 
modest  in  estimating  themselves,  and,  persuaded  that 
their  ignorance  is  greater  than  their  knowledge,  will 
shrink  from  the  praises  of  others.  Newton,  whose 
wonderful  mind  penetrated  into  the  deep  and  hitherto 
unexplored  secrets  of  nature,  and  announced  disco- 
veries which  astonished  and  enlightened  the  world, 
regarded  himself  as  a  child  gathering  pebbles  and 
shells  on  the  shore  of  a  vast  and  unexplored  ocean. 
It  is  in  this  way  that  true  merit  will  ever  be  associ- 
ated with  humility.  Self-conceit  in  children  and  young 
persons  should  be  checked  and  exposed  by  those  of 
superior  knowledge,  as  it  opposes  no  small  barrier  to 
improvement.  He  that  foolishly  supposes  that  he  is 
wiser  than  his  elders,  will  remain  contented  with  his 
ignorance,  and  make  no  effort  to  advance  in  know- 
ledge. If  there,  indeed,  be  any  perceptible  distinc- 
tion between  folly  and  self-conceit,  the  first  is  to  be 
preferred,  for  "there  is  more  hope  of  a  fool  than  of 
one  who  is  wise  in  his  own  conceit."  This  infirmity, 
which  is  merely  ridiculous  in  the  artist  who  imagines 
in  himself  the  concentration  of  all  skill,  or  contempt- 
ible in  the  literary  pretender,  is  odious  in  the  religious 
professor,  who  boasts  of  his  spiritual  attainments  and 
experience,  and  looks  upon  others  as  at  an  immea- 
surable distance  behind  him. 

My  soul,  when  thou  art  tempted  to  pride,  reflect 
upon  thy  ignorance,  and  the  imperfection  of  all  thy 


FOUNTAIN    OF    WISDOM.  129 

attainments,  that  thou  mayest  be  humbled.  Esteem 
others  better  than  thyself.  There  are  many  in  advance 
of  thee  in  knowledge  and  goodness,  who  have  im- 
proved their  gifts  and  opportunities  better  than  thy- 
self. Thou  hast  n8  ground  for  boasting  of  thy  natural 
attainments,  and  still  less  of  thy  spiritual  ones.  When 
thou  shouldst  have  been  a  teacher  of  others,  thou 
needest  thyself  to  be  taught  first  principles.  What 
limited  views  hast  thou  of  the  glory  of  God!  How 
partially  hast  thou  succeeded  in  subduing  thyself,  and 
obtaining  a  meetness  for  the  kingdom  of  heaven !  The 
sins  into  which  thou  art  daily  betrayed,  and  the  infir- 
mities of  temper  thou  art  constantly  revealing,  may 
well  check  self-conceit,  and  humble  thee  before 
God.  Instead,  therefore,  of  standing  still  to  applaud 
thyself  on  thine  attainments,  leave  the  things  that  are 
behind,  and  press  onward  towards  the  things  that  are 
before. 


12 


130 


FOUNTAIN    OF    WISDOM. 


INJUSTICE  AND  OPPRESSION. 


An  unjust  man  is  an  abomina- 
tion to  the  just:  and  he  that  is 
upright  in  the  way  is  abomination 
to  the  wicked. 

He  that  justificth  the  wicked, 
and  he  that  condemneth  the  just, 
even  they  both  are  abomination 
to  the  Lord. 

A  wicked  man  taketh  a  gift  out 
of  the  bosom  to  pervert  the  ways 
of  judgment. 

A  poor  man  that  oppresseth  the 
poor  is  like  a  sweeping  rain  which 
leaveth  no  food. 

He  that  saith  unto  the  wicked, 
Thou  art  righteous;  him  shall  the 
people  curse,  nations  shall  abhor 
him: 

But  to  them  that  rebuke  him 


shall  be  delight,  and  a  good  bless- 
ing shall  come  upon  them. 

The  robbery  of  the  wicked  shall 
destroy  them ;  because  they  re- 
fused to  do  judgment. 

Remove  not  the  ancient  land- 
mark, which  thy  fathers  have  set. 

He  that  oppresseth  the  poor  to 
increase  his  riches,  and  he  that 
giveth  to  the  rich,  shall  surely 
come  to  want. 

For  their  redeemer  is  mighty; 
he  shall  plead  their  cause  with  thee. 

Remove  not  the  old  landmark ; 
and  enter  not  into  the  fields  of  the 
fatherless. 

If  thou  hast  nothing  to  pay, 
why  should  he  take  away  thy  bed 
from  under  thee? 


The  design  of  justice  is  to  render  to  each  man  his 
due,  and  to  prevent  the  oppression  of  the  weak  by  the 
powerful.  To  secure  its  objects,  it  has  been  the  aim 
of  good  governments  strictly  to  define  the  rights  of 
individuals,  and  to  maintain  them  by  laws  properly 
enforced.  The  claims  of  justice  would,  in  general,  be 
maintained  by  the  observance  of  one  comprehensive 
scriptural  precept,  "  to  do  unto  others  as  we  would 
that  others  should  do  unto  us;"  and  the  indisposition 
of  men  to  regard  this  rule  has  rendered  necessary  that 
cumbrous  apparatus  of  law  which  attempts  to  note 
each  specific  infringement  of  human  rights,  and  to 
affix  an  appropriate  penalty.  Injustice  is  seldom  the 
result  of  simple  ignorance;  it  is  rather  a  sin  of  inten- 
tion.    Men  know  better  than  they  practice,  and  it  is 


FOUNTAIN    OF    WISDOM.  131 

only  by  perverting  their  judgment  and  silencing  con- 
science that  they  become  prepared  to  act  unjustly. 
The  desire  for  unlawful  gain,  and  the  indulgence  of 
personal  enmity,  are  the  pregnant  sources  of  injustice. 
Men  covetously  grasp  at  each  other's  property,  restrict 
each  other's  liberty,  and  assail  each  other's  reputation, 
to  gratify  malice  or  the  inordinate  love  of  gain.  Loose 
principles  lead  to  culpable  conduct ;  and  outward  acts 
are  only  the  embodiment  of  inward  feelings.  Injus- 
tice is  always  accompanied  by  oppression ;  it  falls 
heavily  on  its  victims,  who  are  subjected  to  inconve- 
nience, deprived  of  comforts,  overwhelmed  with  grief, 
and  sometimes  driven  to  desperation  by  the  injury 
inflicted. 

The  universal  prevalence  of  religion  is  the  only 
adequate  remedy  for  the  evils  arising  from  this  source; 
for  this  requires  of  us  in  all  acts,  respect  to  the  dictates 
of  conscience,  love  to  our  neighbour,  and  regard  to  His 
law,  who  will  judge  the  motives  and  try  the  secrets  of 
all  hearts.  Human  laws  furnish  a  very  insufficient  se- 
curity. They  are  necessarily  imperfect,  cannot  pro- 
vide for  all  possible  contingencies,  and  even  when 
good  are  too  often  badly  administered.  Justice  is  not 
always  a  divinity  in  its  own  temples.  The  injured 
may  find  in  his  legal  adviser  a  sharper  who  will  be- 
tray his  confidence  and  profit  by  his  ignorance ;  and 
in  his  judge,  one  perverted  by  a  bribe,  and  whose  de- 
cision will  only  give  additional  reason  for  just  com- 
plaint. Unless  men  are  influenced  by  a  sense  of  re- 
ligious responsibility,  it  is  not  mere  station,  although 
the  chief  duty  of  that  station  is  to  secure  human  rights, 
that  will  make  them  the  undeviating  and  zealous 
friends  of  justice.  How  melancholy  the  picture  which 
our  apostate  world  presents  of  men  preying  on  one 


132  FOUNTAIN    OF    WISDOM. 

another,  and  seeking  gain  in  their  ruined  fortunes. 
Virtue  stands  amazed,  as  it  gazes  on  the  strife  for 
pre-eminence,  and  the  struggles  for  wealth  and  power, 
in  which  the  successful,  without  sympathy  or  com- 
punction, hasten  to  their  object  over  the  crushed  hopes 
and  rights  of  their  fellow-men!  Blessed  Gospel, 
when  shall  thy  triumph  be  complete!  When  shall 
the  Spirit  so  imbue  the  hearts  of  men  as  to  make  them 
pitiful  and  fraternal  to  their  fellows,  and  teach  them 
to  do  justly,  love  mercy,  and  walk  humbly  with  their 
God! 

0  my  soul,  in  a  world  where  so  many  contend  for 
their  own  interests",  regardless  of  those  of  others,  let 
it  be  thy  object  to  do  good  to  all,  and  rather  to  suffer 
than  inflict  injury.  Well  dost  thou  know  that  a  curse 
accompanies  the  gains  accumulated  by  injustice  and 
oppression.  They  will  eat  the  flesh  as  if  they  were 
fire,  they  will  sting  as  a  scorpion,  and  bring  in  their 
train  the  curse  of  the  Almighty.  Avoid,  therefore, 
the  slightest  approach  to  this  vice,  and  for  this  end, 
banish  every  covetous  desire,  and  suppress  every  un- 
kindly feeling  which  might  prompt  to  injustice.  Re- 
member that  God  is  a  just  God,  and  he  will  be  strict 
in  exacting  an  account  from  thee.  Thus  has  he  re- 
vealed himself,  "  A  God  of  truth  and  without  iniquity; 
just  and  right  is  He;"  and  canst  thou  appeal  to  him 
while  acting  in  opposition  to  his  expressed  will? 
Canst  thou  hope  in  his  mercy  if  thou  show  no  mercy? 
Canst  thou  die  in  peace  while  the  cry  of  the  oppressed 
rises  against  thee  ? 


FOUNTAIN    OF    WISDOM. 


133 


TALE-BEARING. 


A  tale-bearer  rcvcalctli  secrets: 
but  he  that  is  of  a  faithful  spirit 
concealeth  the  matter. 

Where  no  wood  is,  there  the  fire 
goeth  out:  so  where  there  is  no 
tale -hearer,  the  strife  ceaseth. 


He  that  covcreth  a  transgression 
seeketh  love ;  but  he  that  repeateth 
a  matter  separateth  very  friends. 

The  words  of  a  tale-bearer  are 
as  wounds,  and  they  go  down  into 
the  innermost  parts  of  the  belly. 


Some  from  a  spirit  of  mischief,  and  some  from  sheer 
ignorance  and  idleness,  are  betrayed  into  the  vice 
which  is  here  condemned.  When  it  springs  from  the 
first  it  is  atrocious,  and  is  identical  with  slander, 
making  light  of  a  neighbour's  reputation  and  peace 
of  mind,  and  caring  little  whether  the  evil  report  it 
circulates  be  true  or  false.  When  it  arises  from  an 
idle  spirit  of  gossip,  it  may  have  less  atrocity,  but 
is  still  criminal,  and  in  its  consequences  may  be  equal- 
ly injurious.  The  love  of  news  is  with  many  a  beset- 
ting sin;  the  hearing  or  communicating  of  which  con- 
stitutes with  them  the  spice  of  life.  In  the  neglect  of 
personal  and  family  duties  they  will  gad  about  from 
neighbour  to  neighbour,  and  what  is  thus  gathered, 
particularly  if  scandalous,  will  be  as  liberally  retailed. 
Time  and  labour  are  freely  expended  in  giving  cur- 
rency to  an  evil  report.  What  havoc  is  made  of 
reputation  at  little  coteries  of  such  people !  With  what 
zest  will  they  proclaim  the  alleged  failings  of  neigh- 
bours, feebly  attempting  to  palliate  the  iniquity  of  the 
act  by  the  qualification  of  hoping  that  the  rumours  are 
unfounded,  or  that  they  can  scarcely  be  true !  They 
care  little  about  authorities,  and  as  it  is  not  a  part  of 
their  policy  to  inquire  into  the  truth  of  what  they  have 
12* 


134  FOUNTAIN    OF    WISDOM. 

heard,  the  kitchen  is  as  good  authority  with  them  as 
the  drawing  room,  a  notorious  falsifier  as  good  as  a 
credible  witness.  Wo  to  the  individual  who  falls  into 
the  hands,  and  is  left  to  the  tender  mercies,  of  such  in- 
veterate newsmongers  and  gossips!  He  may  expect 
his  most  innocent  actions  to  be  distorted,  his  motives 
misinterpreted,  his  most  trivial  failings  magnified  at 
each  successive  repetition,  so  that  his  own  portrait  as 
drawn  by  them,  would  frighten  him.  Every  village 
and  neighbourhood  embraces  persons  of  this  charac- 
ter, with  whom  it  is  unsafe  to  have  intercourse.  Tale- 
bearers seldom  have  much  regard  for  truth,  and  freely 
draw  on  their  imaginations  for  the  embellishments  of 
their  stories.  Never  entrust  a  secret  to  such  persons, 
for  "a  tale-bearer  revealeth  secrets,  although  very 
friends  are  thereby  separated."  A  domestic  or  so- 
cial strife  is  to  them  a  rich  treat,  and  the  fire  will  not 
go  out  while  they  can  feed  it  with  fuel.  Reader,  would 
you  stand  aloof  from  so  pestiferous  a  vice  ?  Be  a  keep- 
er at  home,  no  busy  body  in  other  men's  matters,  but 
attentive  to  domestic  duties,  and  the  cultivation  of  the 
social  affections. 

My  soul,  avoid  the  mean  and  dangerous  vice 
of  talebearing.  It  would  be  iniquitous  to  spread  a 
false  report  to  the  injury  of  thy  neighbour,  and  it 
should  pain  thee  to  hear  a  true  one  to  his  discre- 
dit. Flee  the  society  of  tattlers,  that  thou  mayest 
escape  the  infection  of  their  discourse.  Remember 
the  scriptural  warning,  "  With  what  judgment  ye 
judge,  ye  shall  be  judged,  and  with  what  measure 
ye  mete  it  shall  be  measured  to  you  again."  Repulse 
the  tale-bearer,  and  admonish  him  to  cast  the  beam 
out  of  his  own  eye,  that  he  may  be  able  to  detect  the 
mote  in  that  of  his  neighbour. 


FOUNTAIN    OF    WISDOM. 


135 


FALSE   WITNESS. 


A  man  that  beareth  false  wit- 
ness against  his  neighbour  is  a 
maul,  and  a  sword,  and  a  sharp 
arrow. 

A  faithful  witness  will  not  lie : 
but  a  false  witness  will  utter  lies. 

A  false  witness  shall  perish : 
but  the  man  that  heareth  speak- 
eth  constantly. 


A  false  witness  shall  not  be  un- 
punished, and  he  that  speaketh 
lies  shall  perish. 

He  that  speaketh  truth  showeth 
forth  righteousness :  but  a  false 
witness,  deceit. 

An  ungodly  witness  scorneth 
judgment:  and  the  mouth  of  the 
wicked  devoureth  iniquity. 


A  man  may  be  guilty  of  bearing  false  witness  when 
he  inconsiderately  repeats  what  is  not  true,  to  the  dis- 
paragement of  others ;  but  of  this  we  have  already 
treated  under  former  topics.  The  species  of  the  sin 
to  which  we  now  refer,  is  perjury,  or  the  giving  of 
false  testimony  under  oath.  Assuming  that  the  ad- 
ministration of  oaths  under  proper  legal  forms  is 
scriptural,  the  testimony  which  is  given  under  their 
sanction,  must  be  regarded  as  the  strongest  possible 
confirmation  of  a  fact.  The  appeal  is  made  to  God, 
the  searcher  of  hearts,  for  the  truth  of  what  is  de- 
clared; and  it  is  to  be  presumed  that  the  witness  will 
have  such  reverence  for  the  divine  Majesty  as  not  to 
call  on  him  to  attest  a  falsehood.  Yet  alas!  such  is 
the  depravity  of  the  human  heart,  that  perjury  is  a 
common  vice,  and  it  is  to  be  apprehended  that  the 
irreverent  manner  in  which  oaths  are  administered  in 
the  civil  courts,  and  still  more  strikingly  in  custom- 
houses, contributes  to  its  frequency.  Not  only  is  this 
solemn  appeal  to  God  required  on  the  most  trivial 
occasions,  but  the  administrator  seldom  evinces  in  his 
manner  the  slightest  sense  of  the  solemnity  of  the 


136  FOUNTAIN    OP    WISDOM. 

duty  in  which  he  is  engaged,  and  repeats  the  formula 
with  a  rapidity  and  indecent  haste,  which  render  its 
terms  almost  unintelligible.  Conveying  the  impres- 
sion, by  his  manner,  that  the  whole  proceeding  is  an 
idle  ceremony,  it  is  not  wonderful"  that  the  ignorant 
and  the  irreligious  should  in  witness-bearing,  have 
but  little  sense  of  their  obligation.  Experience  would 
seem  to  indicate,  that  the  frequency  of  oaths  should 
be  diminished,  and  that  there  should  be  greater  im- 
pressiveness  in  their  administration. 

The  crime  of  perjury  justly  exposes  the  transgres- 
sor to  severe  penalties.  It  is  the  worst  form  of  vio- 
lating the  truth.  It  defeats  the  ends  of  justice.  It 
deprives  others  of  those  aids  by  which  their  property, 
reputation,  and  even  life,  might  be  secured.  It  is  a 
breach  of  the  law  of  God,  a  gross  insult  offered  to 
his  majesty,  and  a  braving  of  his  terrible  vengeance. 
How  fearful  then  the  position  of  that  man  who  defiles 
and  jeopards  his  soul  by  this  iniquity.  A  false  and 
perjured  witness  shall  surely  perish,  and  those  who 
would  escape  the  temptation  to  the  crime,  should 
learn  habitually  to  respect  the  laws  of  Him  who  is  the 
God  of  truth. 

My  soul,  may  thy  sense  of  God's  terrible  majesty 
be  an  all-sufficient  restraint  to  preserve  thee  from 
the  slightest  deviation  from  truth.  Especially  be 
impressed  with  the  sanctity  of  an  oath.  If  thou 
wouldst  ascend  into  the  holy  hill  of  God,  thou  must 
not  lift  up  thyself  to  vanity,  nor  swear  deceitfully. 
Stand  in  awe,  lest  thou  shouldst  be  included  among 
those  concerning  whom  the  Most  High  swears  that 
they  shall  not  enter  into  his  rest.  He  cannot  change, 
he  cannot  lie.  When  he  proclaims  the  doom  of  the 
wicked  with  an  oath,  it  is  irrevocable.     Neither  will 


FOUNTAIN    OF    WISDOM.  137 

he  recall  his  word  when  it  is  a  word  of  promise,  con- 
firmed by  his  oath,  to  inspire  with  confidence  and 
impart  strong  consolation  to  those,  who  have  fled 
for  refuge  to  lay  hold  on  the  hope  set  before  them. 
Vow  unto  the  Lord  and  pay  thy  vows;  bind  thyself 
to  him  in  covenant  to  be  his  for  ever. 


13S 


FOUNTAIN    OP    WISDOM. 


THE   SCORNER. 


A  scorner  loveth  not  one  that 
reproveth  him  :  neither  will  he  go 
unto  the  wise. 

Judgments  are  prepared  for 
scorners,  and  stripes  for  the  back 
of  fools. 

A  scorner  seeketh  wisdom,  and 
findeth  it  not:  but  knowledge  is 
easy  unto  him  that  understandeth. 


Smite  a  scorner,  and  the  simple 
will  beware  :  and  reprove  one  that 
hath  understanding,  and  he  will 
understand  knowledge. 

Scornful  men  bring  a  city  into 
a  snare :  but  wise  men  turn  away 
wrath. 


Sin  presents  itself  under  a  diversity  of  aspects,  and 
an  exhibition  of  one  form  of  it  will  often  involve  others 
with  which  it  is  blended.  Scorn  supposes  pride,  self- 
conceit,  imperiousness,  and  it  is  the  lofty  disdain  with 
which  one  regards  whatever  belongs  to  another.  The 
scorner  being  too  proud  to  learn,  takes  much  for  grant- 
ed, and  hence  his  judgments  are  harsh  and  his  con- 
duct precipitate.  He  disregards  laws  and  customs; 
disdains  the  opinions  and  counsels  of  others ;  treats 
things  sacred  with  contempt,  and  regards  even  the 
threats  of  God  with  defiance.  When  occupying  high 
stations,  so  far  from  condescending  to  those  beneath 
him,  he  holds  them  in  contempt,  cares  not  for  their 
good  opinion,  and  will  not  therefore  strive  to  conciliate 
it.  He  despises  reproof,  holds  himself  superior  to  all 
accountability,  and  esteems  himself  wiser  and  better 
than  those  around  him.  Not  only  is  his  feeling 
haughty,  but  his  bearing  repulsive.  With  such  a  dis- 
position he  comes  into  contact  with  religion,  not  with 
the  humility  and  tractableness  of  a  learner,  conscious 
of  ignorance,  but  with  the  proud  bearing  of  one 
who  knows  every  thing  already,  and  is  above  vulgar 


FOUNTAIN    OF    WISDOM.  139 

prejudices.  Nay,  every  thing  sacred  is  treated  as  if 
fabulous,  and  adapted  only  to  the  ignorant.  He  scorns 
to  be  won  by  the  invitations  of  the  gospel;  he  scorns 
to  be  influenced  by  the  threats  of  the  law.  To  him 
the  obligations  of  religion  are  a  nullity,  and  hell  a 
bugbear.  Having  walked  in  the  counsels  of  the  un- 
godly, and  stood  in  the  way  of  sinners,  he  reaches  the 
point  of  hopeless  iniquity  by  sitting  in  the  seat  of  the 
scornful.  How  dangerous  is  such  a  man  when  en- 
trusted with  power!  Pernicious  in  his  example,  and 
rash  in  his  policy,  he  will  endanger  whatever  is  com- 
mitted to  him.  As  is  his  crime,  so  will  be  his  punish- 
ment. As  a  despiser  of  God,  God  will  despise  and 
utterly  blot  out  his  name,  and  from  his  proud  eleva- 
tion will  hurl  him  into  degradation  and  ruin; 

My  soul,  cultivate  the  temper  which  is  furthest  re- 
moved from  that  of  the  scornful.  Respect  thy  fellow 
men,  and  reverence  thy  God.  Distrust  thyself;  scorn 
not  the  counsels  of  the  wise,  and  be  ever  impressed 
with  the  solemnities  of  religion.  Thus  shalt  thou  be 
in  friendship  with  God,  and  escape  the  judgments 
which  he  has  prepared  for  scorners. 


140  FOUNTAIN    OP    WISDOM. 


FOLLY. 


Let  a  bear  robbed  of  her  whelps 
meet  a  man,  rather  than  a  fool  in 
his  folly. 

He  that  begetteth  a  fool  doeth 
it  to  his  sorrow:  and  the  father  of 
a  fool  hath  no  joy. 

Though  thou  shouldest  bray  a 


with  a  pestle,  yet  will  not  his  fool- 
ishness depart  from  him. 

It  is  as  sport  to  a  fool  to  do  mis- 
chief: but  a  man  of  understand- 
ing hath  wisdom. 

He  that  answereth  a  matter  be- 
fore he  heareth  it,  it  is  folly  and 


fool   in   a   mortar   among  wheat  '  shame  unto  him. 

All  sin  is  folly,  but  the  wise  man  seems  here  espe- 
cially to  refer  to  what  is  now  usually  intended  by  the 
term,  namely,  indiscretion,  and  want  of  practical  good 
sense.  There  are  none  more  capricious  in  their  con- 
duct, or  less  trust-worthy,  than  persons  of  this  descrip- 
tion. They  may  be  compared  to  a  flimsily  construct- 
ed boat  cast  upon  the  waves,  with  sails  set,  and  neither 
ballast  nor  steersman.  They  have  not  knowledge 
enough  to  steady  them,  nor  discretion  enough  to  man- 
age the  helm.  The  fool  always  supposes  himself  to 
be  wise,  and  his  presumption  never  fails  to  betray  his 
ignorance.  He  has  more  glibness  of  tongue  than 
activity  of  brain,  and  hence  he  deals  more  in  words 
than  ideas.  Always  prepared,  in  his  own  judgment, 
to  express  an  opinion  on  all  subjects,  he  exposes  him- 
self to  contempt;  and  yet  he  has  too  little  discernment 
to  perceive  the  low  estimate  in  which  he  is  held.  Silly 
thoughts,  trifling  conversation,  and  frivolous  manners, 
are  his  chief  characteristics,  and  with  these  he  becomes 
the  sport  or  the  nuisance  of  the  society  into  which  he 
intrudes. 

If  folly  always  resulted  from  mental  incapacity,  it 


FOUNTAIN    OF    WISDOM.  141 

might  be  pitied  if  not  tolerated;  but  it  is  oftener  vol- 
untary as  resulting  from  vain  self-confidence,  which 
despises  instruction,  and  neglects  the  means  of  im- 
provement. It  refuses  to  study  the  proprieties  of  time 
and  place,  and  hence  is  always  impertinent.  In  com- 
pany it  sets  itself  before  wisdom,  and  insists  upon  talk- 
ing when  it  should  be  a  listener.  In  deportment  it  is 
a  harlequin,  which  is  ever  annoying  those  around  it 
with  its  caps  and  bells.  There  are  rich  fools,  and 
fashionable  fools,  and  fools  highly  connected,  and  they 
remain  fools  under  all  circumstances ;  but  of  all  the 
tribe,  the  irreligious  fool  is  the  most  intolerable.  He 
rashly  ventures  where  angels  fear  to  tread;  he  handles 
the  mysteries  of  God  with  an  irreverence  that  shocks; 
he  is  confident  where  wise  men  modestly  hesitate;  he 
is  flippant  and  frivolous  on  themes  most  sacred  and 
awful;  in  a  word,  he  makes  a  mock  of  sin,  and  says 
in  his  heart,  "There  is  no  God." 

Who  has  not  met  with  such  persons,  and  who  ever 
wishes  to  meet  with  them  a  second  time?  Who  wishes 
to  be  exposed  to  their  tongue,  and  who  does  not  wish 
to  keep  aloof  from  their  mischievous  influences  ?  A 
cautious  man  had  rather  encounter  a  bear  rendered 
furious  by  the  loss  of  her  cubs,  than  a  fool  in  his  folly. 
Solomon  regarded  this  vice  as  among  the  most  incor- 
rigible. There  is  no  reason  to  appeal  to,  no  fulcrum  on 
which  to  rest  the  lever  by  which  they  might  be  moved. 
Reproof  reaches  them  not,  correction  does  not  improve 
them;  and  even  if  brayed  in  a  mortar,  the  essential 
folly  still  remains.  Even  Solomon  seemed  perplexed 
to  know  precisely  how  to  deal  with  them,  and  even- 
tually came  to  the  conclusion,  that  as  fools  were  always 
capricious,  so  they  were  to  be  treated  differently  under 
different  circumstances.  There  were  times  when  a  fool 

13 


142  FOUNTAIN    OP    WISDOM. 

should  not  be  answered  according  to  his  folly,  lest  we 
should  be  like  him;  and  there  were  times  too  when 
he  should  be  answered  according  to  his  folly,  lest  he 
should  be  wise  in  his  own  conceit.  Surely  the  father 
of  a  fool  might  rejoice  in  being  childless. 

My  soul,  let  the  frequent  spectacle  of  folly  render 
thee  wise.  As  the  character  of  a  fool  is  contemptible 
to  men,  so  it  is  provoking  to  God.  Get  wisdom  and 
understanding,  especially  heavenly  wisdom,  that  in 
conversation  thou  mayest  be  instructive,  and  in  de- 
portment an  example  of  propriety.  To  adorn  thy 
profession  as  a  Christian,  thou  needest  the  wisdom  of 
the  serpent,  as  well  as  the  harmlessness  of  the  dove, 
"showing  thyself  a  pattern  of  good  works;  in  doc- 
trine, showing  uncorruptness,  gravity,  sincerity,  sound 
speech  that  cannot  be  condemned,  that  he  that  is  of  the 
contrary  part  may  be  ashamed,  having  no  evil  thing  to 
say  of  thee." 


FOUNTAIN    OF    WISDOM. 


143 


EVIL  COMPANY. 


My  son,  if  sinners  entice  thee, 
consent  thou  not. 

Cease,  my  son,  to  hear  the  in- 
struction that  causeth  to  err  from 
the  words  of  knowledge. 

He  that  walketh  with  wise  men 
shall  be  wise;  but  a  companion  of 
fools  shall  be  destroyed. 

Enter  not  into  the  path  of  the 
wicked,  and  go  not  in  the  way  of 
evil  men. 

Avoid  it,  pass  not  by  it,  turn 
from  it,  and  pass  away. 

For  they  sleep  not,  except  they 


have  done  mischief;  and  their 
sleep  is  taken  away,  unless  they 
cause  some  to  fall. 

For  they  eat  the  bread  of  wick- 
edness, and  drink  the  wine  of  vio- 
lence. 

My  son,  walk  not  thou  in  the 
way  with  them ;  refrain  thy  foot 
from  their  path : 

Whoso  causeth  the  righteous  to 
go  astray  in  an  evil  way,  he  shall 
fall  himself  into  his  own  pit :  but 
the  upright  shall  have  good  things 
in  possession. 


It  is  a  well-considered  maxim,  that  a  man  is  known 
by  his  company;  because  intimacy  implies  a  confor- 
mity of  views  and  habits.  Contraries  repel  each 
other;  but  things  that  are  similar  mutually  attract. 
As  all  are  born  with  depraved  feelings,  the  tendency 
in  all  is  to  evil  conduct.  The  most  careful  discipline 
in  youth,  and  the  most  powerful  religious  restraints 
are  necessary  to  counteract  the  downward  propensity 
of  our  nature,  and  where  these  are  wanting,  there  is 
feeble  hope  that  the  young  will  be  preserved  from  de- 
basement and  ruin.  The  world  abounds  with  allure- 
ments which  charm  the  senses,  and  facilities  are  fur- 
nished on  every  hand  to  gratify  the  appetites.  Besides 
the  strong  impulse  to  sin  from  within,  Satan  has  appro- 
priate instrumentalities  to  call  it  forth  into  action.  His 
devices  are  numerous  and  artful;  they  are  addressed  to 
every  evil  desire;  they  appeal  to  every  sense;  they  in- 
sinuate themselves  by  every  avenue  into  the  heart,  and 
raise  a  tumult  of  passions  not  easily  allayed.  If  sin  were 


144  FOUNTAIN    OF    WISDOM. 

presented  in  its  naked  deformity,  it  would  disgust  and 
repel;  but  it  is  tricked  out  in  every  imaginable  charm, 
that  it  may  the  more  certainly  entice.  It  beckons  its 
victim  under  the  beautiful  impersonation  of  pleasure; 
but- when  it  gets  him  in  its  embrace,  it  is  converted 
into  a  fury.  The  fair  side  alone  is  exhibited;  the  con- 
sequences are  concealed  in  the  back  ground.  Is  it 
wonderful,  then,  that  the  inexperienced  should  be 
ensnared?  Is  it  not  more  wonderful  that  any  should 
escape  ? 

The  devices  of  Satan  are  seconded  by  his  ready 
agents.  The  deceived  become  deceivers  in  their  turn; 
corrupted  themselves,  they  take  a  malignant  pleasure 
in  corrupting  others.  "  They  sleep  not  except  they 
have  done  mischief,  and  their  sleep  is  taken  away 
unless  they  cause  some  to  fall."  The  experienced  in 
vice  are  forward  to  impart  their  knowledge  to  others. 
With  art  they  approacli  their  victim;  they  come  under 
the  semblance  of  friendship;  they  shock  not  his  feel- 
ings by  too  sudden  a  revelation;  they  laugh  away  the 
fears  of  his  conscience,  and  counteract  the  influences 
of  his  education.  They  glowingly  paint  the  pleasures 
of  their  pursuits,  lead  him  on  step  by  step,  point  out 
the  way  to  the  haunts  of  vice,  gather  around  him  their 
toils,  until  he  first  tastes,  and  then  becomes  immersed 
in  their  vices,  and  as  much  a  child  of  hell  as  them- 
selves. How  many  credulous  youth  have  been  thus 
enticed,  each  false  step  preparing  the  way  for  further 
declension,  until  they  find  themselves  hopelessly  and 
helplessly  hurrying  down  the  precipitous  descent! — 
Cursed  is  the  art  of  the  seducer,  and  awful  will  be  his 
fate  !  Upon  his  withered  soul  must  settle  the  remorse 
of  having  blighted  many  a  fair  hope,  perverted  many 
a  right  principle,  and  ruined  many  a  precious  soul. 


FOUNTAIN    OP    WISDOM.  145 

"My  son,  if  sinners  entice  thee,  consent  thou  not." 
Trust  not  their  pretended  friendship,  believe  not  their 
false  representations ;  and  be  admonished,  that  it  is 
not  thy  welfare,  but  thy  destruction,  which  they  con- 
template. Their  enjoyments  are  deceitful,  pain  and 
anguish  are  in  their  train;  and  if  thou  follow  in  their 
way,  thou  wilt  inevitably  find  sorrows  and  regrets, 
which  will  infinitely  counterbalance  any  temporary 
gratification  which  they  may  afford. 

My  soul,  if  thou  hast  escaped  the  contagion  of  cor- 
rupt companions,  and  the  snares  of  the  devil,  it  is  a 
miracle  of  grace,  for  which  thou  shouldst  be  eternally 
thankful.  Thou  hast  not  subdued  the  lusts  of  the  flesh 
by  thine  own  power;  thou  hast  not  defeated  the  wiles 
of  Satan  by  thine  own  vigilance ;  thou  hast  not  frus- 
trated the  plans  of  evil  seducers  by  thine  own  firm- 
ness and  resolution.  It  is  by  the  ever  watchful 
providence  of  God,  and  through  the  influence  of  his 
grace,  that  thou  hast  been  plucked  as  a  brand  from 
the  burning.  Rejoice  that  thy  conscience  has  not 
been  stupefied,  that  thy  principles  have  not  been  sub- 
verted, nor  evil  habits  formed  to  hold  thee  a  captive 
of  Satan  by  an  iron  grasp.  While  thy  prayer  is,  that 
thou  mayest  not  be  gathered  with  sinners,  take  God's 
chosen  people  as  thy  loved  companions,  and  delight- 
edly say, 

These  are  the  company  I  keep. 
These  are  the  choicest  friends  I  know. 

They  will  not  lead  thee  into  evil,  but  aid  thee  in  thy 
duty,  and  encourage  thee  in  thy  spiritual  conflict. 
Their  God  is  thy  God,  with  them  thou  hast  an  iden- 
tity of  hopes,  interests,  and  pursuits,  and  thy  inti- 
macy with  them  on   earth   shall   be  perpetuated  in 

heaven. 

13* 


146 


FOUNTAIN    OF    WISDOM. 


STRIFE  AND   CONTENTION. 


Strive  not  with  a  man  without 
cause,  if  he  have  done  thee  no 
harm. 

He  that  passeth  by,  and  med- 
dleth  with  strife  belonging  not  to 
him,  is  like  one  that  taketh  a  dog 
by  the  ears. 

It  is  an  honour  for  a  man  to 
cease  from  strife :  but  every  fool 
will  be  meddling. 

A  fool's  lips  enter  into  conten- 
tion, and  his  mouth  calleth  for 
strokes. 

The  beginning  of  strife  is  as 
when  one  letteth  out  water  :  there- 
fore leave  off  contention,  before  it 
be  meddled  with. 


If  a  wise  man  contendeth  with 
a  foolish  man,  whether  he  rage  or 
laugh,  there  is  no  rest. 

It  is  better  to  dwell  in  the  wil- 
derness, than  with  a  contentious 
and  angry  woman. 

It  is  better  to  dwell  in  the  cor- 
ner of  the  house  top,  than  with  a 
brawling  woman  and  in  a  wide 
house. 

A  continual  dropping  in  a  very 
rainy  day  and  a  contentious  wo- 
man are  alike. 

Better  is  a  dry  morsel,  and  quiet- 
ness therewith,  than  an  house  full 
of  sacrifices  with  strife. 


Alas!  that  there  should  be  strife  among  those  who 
so  much  need  each  other's  sympathy  and  help.  In 
the  allotment  of  all,  there  is  inevitable  misery  enough, 
without  an  increase  from  this  cause.  Separation  from 
the  friendship  of  God,  with  all  its  attendant  sorrows, 
has  converted  this  world  into  a  vale  of  tears;  and  yet 
the  unhappy  sons  of  men,  groping  their  dark  path  to 
the  tomb,  instead  of  cheering,  contend  with  each  other 
by  the  way.  It  is  one  of  the  evidences  of  human 
depravity — one  of  the  proofs  that  the  frowns  of  offend- 
ed Deity  rest  upon  our  world.  Strife  and  contention 
spring  from  unsanctified  temper;  and  how  do  they 
embitter  the  social  relations,  putting  into  an  attitude 
of  hostility  those  who  should  be  friends,  and,  either 
in  the  neighbourhood  or  domestic  circle,  destroying 
the  harmony  of  those  who  should  emulate  each  other 


FOUNTAIN    OF    WISDOM.  147 

in  kindness  and  love.  Some  seem  to  be  in  a  pecu- 
liar manner  born  for  strife — birds  of  the  storm,  whose 
chosen  elements  are  the  swelling  surge  and  the  roar- 
ing wind.  To  them,  every  occasion  becomes  a  sub- 
ject of  quarrel ;  their  anger  is  easily  excited,  and,  if 
not  actually  hurried  to  acts  of  violence,  their  tongue 
becomes  voluble  with  abuse. 

We  cannot  conceive  it  to  be  possible,  that  persons 
thus  characterized,  should  be  subjects  of  divine  grace. 
Religion  may  consist  with  infirmities  of  temper;  but 
not,  we  conceive,  with  a  contentious  spirit,  habitually 
indulged.  The  Holy  Spirit  flies  from  the  scenes  of 
noise  and  strife.  If  it  is  not  consistent  with  personal 
piety,  which  implies  self-control,  neither  can  there  be 
family  religion,  where  there  are  continual  family  bick- 
erings; nor  spirituality  in  a  church,  whose  members 
contend  with  each  other  in  the  spirit  of  the  world. 
He  that  would  cultivate  intimate  communion  with 
God,  will  rather  surfer  unjustly  than  contend. 

Beside  the  domestic  discord  which  is  unhappily  so 
common,  the  world  is  full  of  strife  and  litigation. 
Thousands  are  slaughtered  by  their  fellows  on  the 
field  of  battle;  and  even  when  disputes  are  not  set- 
tled in  a  manner  so  inhuman,  we  find  men,  on  the 
most  trivial  occasions,  avenging  their  injuries  by  sum- 
moning each  other  before  the  civil  tribunals.  All  the 
multifarious  provisions  of  human  laws  have  become 
necessary,  through  the  prevalence  of  this  disputatious 
temper;  and  for  its  suppression,  our  Lord  directed  his 
disciples  to  cultivate  forbearance  and  meekness — "  I 
say  unto  you,  that  ye  resist  not  evil,  but  whosoever 
shall  smite  thee  on  thy  right  cheek,  turn  to  him  the 
other  also.  And  if  a  man  will  sue  thee  at  the  law, 
and  take  away  thy  coat,  let  him  have  thy  cloak  also. 


14S  FOUNTAIN    OF    WISDOM. 

And  whosoever  shall  compel  thee  to  go  a  mile,  go 
with  him  twain." 

While  we  cannot  be  too  earnest  in  dissuading  men 
from  personal  strifes,  or  a  too  eager  defence  of  them- 
selves and  property  from  slight  injuries;  we  have  no 
right  to  place  the  interests  of  God's  truth  and  king- 
dom in  the  same  category  with  our  own  personal 
rights.  The  last  may  be  waived  and  sacrificed  for 
the  sake  of  peace,  but  not  the  first.  We  are  to  con- 
tend earnestly,  though  not  violently,  for  the  faith  once 
delivered  to  the  saints,  and  we  are  to  do  it  in  the  spi- 
rit of  saints.  It  is  possible  for  persons,  under  pretext 
of  zeal  for  the  glory  of  God,  to  indulge  their  own  un- 
hallowed passions.  To  contend  for  the  faith  is,  on 
all  suitable  occasions,  to  manifest  a  firm  adherence  to 
the  truth,  engage  in  its  defence,  and  cheerfully  to 
suffer  persecution,  rather  than  by  unwarrantable  com- 
pliance and  compromise,  to  sacrifice  it.  We  insult 
God,  if  we  suppose  the  safety  of  his  cause  requires 
the  manifestation  of  an  angry  temper,  or  the  use  of 
reproachful  language.  Controversialists,  even  where 
they  are  in  the  right,  as  to  the  subject  matter  in  dis- 
pute, may  do  infinite  mischief  to  the  cause  of  truth, 
by  mingling  their  own  unsanctified  tempers  in  its  de- 
fence; or  by  contending  merely  for  victory,  or  in  other 
words,  for  their  own  glorification.  Let  it  be  remem- 
bered, that  a  kind  regard  for.the  welfare  of  an  adver- 
sary, may  well  consist  with  an  unflinching  opposition 
to  his  errors. 

My  soul,  dost  thou  appreciate  the  divine  rule  to 
"follow  peace  with  all  men,"  and  impose  a  restraint 
upon  thyself,  lest  thou  shouldst  be  involved  in  the 
angry  strifes  of  men?  Be  not  too  jealous  of  thy  dig- 
nity, as  if  it  would  suffer  by  innocent  compliance. 


FOUNTAIN    OF    WISDOM.  149 

Strife  cannot  exist  without  parties  to  supply  the  fire 
with  fuel ;  take  heed  that  thou  be  not  one  of  the  par- 
ties. Under  provocation,  let  thy  tongue  be  restrained, 
and  let  the  law  of  kindness  be  in  thy  heart.  The 
more  perfectly  thou  art  sanctified,  the  less  disposition 
will  there  be  to  contend;  and  as  thou  art  a  follower 
of  the  Prince  of  Peace,  let  the  whole  frame  of  thy 
temper  evince  this  holy  alliance.  Did  not  thy  Saviour 
leave  his  peace  with  thee  ?  and  wilt  thou  let  it  be  dis- 
turbed by  the  petty  broils  of  earth?  Be  a  peace- 
maker, and  strive  to  live  in  an  atmosphere  undisturbed 
by  the  storms  of  strife.  If  thou  art  called  to  contend 
for  God's  truth,  do  it  faithfully,  do  it  at  a  self-sacrifice, 
but  without  the  intermingling  of  bad  passions.  There 
is  one  strife,  my  soul,  in  which  thou  mayest  engage 
with  feelings  of  implacable  revenge  against  thy  adver- 
saries; it  is  the  strife  with  thine  own  lusts.  Here 
there  should  be  no  friendship,  no  compromise,  no  truce, 
nought  but  exterminating  war.  Thou  must  fight  the 
fight  of  faith,  or  lose  thy  reward.  One  other  strife 
awaits  thee,  it  will  be  the  last.  Death  is  to  be  en- 
countered; the  struggle  may  be  fierce  and  painful, 
but  be  not  affrighted ;  thy  Lord  has  conquered  and  as- 
cended, and  through  Him  thou  also  wilt  triumph,  and 
be  enabled  to  exclaim,  "  0  death,  where  is  thy  sting, 
0  grave,  where  is  thy  victory !" 


150  FOUNTAIN    OF    WISDOM. 


GUILTY  APPREHENSIONS. 


The  wicked  flee  when  no  man  pursueth :  but  the  righteous 
are  bold  as  a  lion. 


The  richest  inheritance  on  earth  is  "  a  conscience  void 
of  offence  towards  God  and  man,"  and  the  most  ter- 
rible, the  apprehension  arising  from  a  consciousness 
of  guilt.  It  was  a  satisfaction  to  the  holy  Apostle, 
that  he  could  say,  "  we  have  wronged  no  man,  we 
have  corrupted  no  man,  we  have  defrauded  no  man;" 
and  with  equal  explicitness,  "  I  have  lived  in  all  good 
conscience  before  God  until  this  day."  It  is  true,  he  had 
through  "ignorance  and  unbelief"  once  been  a  per- 
secutor of  the  truth;  but  he  could  acquit  himself  of 
intentional  crime.  This  was  no  pharisaical  boast;  he 
did  not  pride  himself  in  his  goodness,  or  look  to  it  as 
a  ground  of  justification;  on  the  contrary,  he  esteemed 
all  that  he  had  done  as  loss  for  Christ's  sake,  and  re- 
nouncing self,  he  gloried  only  in  the  cross.  Still  it 
was  to  him,  as  it  would  be  to  every  other  good  man, 
a  subject  of  gratulation  and  pleasing  reflection,  that 
he  had  uniformly  aimed  to  maintain  a  good  conscience. 
The  saints,  redeemed  and  sanctified  as  they  are,  enjoy 
a  still  sweeter  tranquillity,  if,  in  their  unregenerate 
state,  they  were  restrained  from  flagrant  sins.  Even 
in  them  joy  receives  a  check  if  accompanied  by  recol- 
lections of  heinous  sins  against  God  and  their  fellow- 
men. 

How  painful,  on  the  other  hand,  is  a  guilty  con- 


FOUNTAIN    OP    WISDOM.  151 

science  which  has  never  been  purged  by  the  blood  of 
atonement!  If  the  remembrance  of  the  past  only 
brings  scenes  of  transgression  before  us,  and  the  im- 
ages of  those  we  have  grievously  injured  rise  up  to 
haunt  us,  how  can  we  enjoy  peace  of  mind?  How 
torturing,  for  instance,  is  the  apprehension  of  one  con- 
scious of  having  committed  a  fiaud,  the  detection  of 
which  would  blast  his  reputation  and  make  him  an 
outcast  from  society!  And  how  timid,  shrinking, 
affrighted,  the  conscience  which  has  upon  it  the  guilt 
of  murder!  Suicide  is  often  preferred,  as  an  alter- 
native, to  such  intolerable  apprehension. 

If  guilt  fears  detection  in  this  world,  and  unmans 
the  spirit,  how  much  heavier  its  burden,  when  the 
sinner  is  brought  to  realize  his  accountability  to  God, 
the  righteous  and  terrible  Judge,  who  will  by  no  means 
clear  the  guilty!  The  impenitent  sinner  may,  in  the  days 
of  health,  assume  an  air  of  indifference  and  defiance; 
but  when  the  stern  messenger  of  death  approaches, 
what  scorpion-lashes  does  conscience  often  inflict, 
what  terrors  hover  over  his  dying  pillow,  and  with 
what  dismay  does  he  look  forward  to  the  dread  eter- 
nity into  which  he  is  soon  to  be  hurried!  Did  he 
possess  worlds,  these  worlds  would  be  eagerly  ex- 
changed for  a  release  from  his  guilty  apprehensions. 
Surely  not  only  the  end,  bift  the  way  of  the  trans- 
gressor is  hard. 

My  soul,  if  thou  hast  been  so  far  restrained  in  the 
years  of  thy  impenitence,  as  to  have  escaped  the 
grosser  vices,  for  this  thou  shouldst  be  thankful ;  and 
still  more  so,  if  by  the  blood  of  sprinkling,  conscience 
has  been  purged  and  its  accusations  silenced.  Hast 
thou  peace?  See  to  it,  that  it  is  one  which  neither 
death  nor  judgment  can  disturb.     Daily  go  to  the 


152  FOUNTAIN    OF    WISDOM. 

fountain  filled  with  blood,  which  can  wash  all  thy 
guilt  away.  Then  shall  thy  peace  flow  as  a  river, 
then  shall  its  heavenly  influences  fill  thy  heart  and 
mind,  in  anticipation  of  that  state  of  sinless  perfec- 
tion, from  which  all  guilty  apprehension  shall  be 
excluded. 


FOUNTAIN    OF    WISDOM. 


153 


FALSE   CONFIDENCE. 


A  wise  man  feareth,  and  de- 
parteth  from  evil :  but  the  fool 
rageth,  and  is  confident. 

Confidence  in  an  unfaithful 
man  in  time  of  trouble,    is  like 


a  broken  tooth,  and  a  foot  out  of 
joint. 

There  is  a  way  which  seemeth 
right  unto  man,  but  the  end  there- 
of are  the  ways  of  death. 


The  circumstances  under  which  false  confidence  may- 
be indulged  are  various,  and  the  dangerous  tendencies 
of  it,  both  as  it  respects  present  and  future  interests, 
should  excite  caution.  In  avoiding  it  we  should  not, 
by  general  distrust,  fall  into  the  opposite  extreme.  It 
is  no  reason  that  we  should  confide  in  nothing  because 
we  cannot  confide  in  every  thing.  Although  David 
could  not  rely  upon  the  professions  of  Saul,  yet  he 
could  safely  confide  in  the  friendship  of  Jonathan ; 
and  so,  while  there  are  many  cases  in  which  a  false 
confidence  would  betray  us,  there  are  many  others,  in 
which  a  true  one  would  avail  us.  One  who  trusts  in 
earthly  riches,  as  possessing  the  power  to  impart  hap- 
piness, will  certainly  be  disappointed,  as  in  no  one 
instance  has  such  expectation  been  realized;  but  there 
are  "true  riches"  on  which  the  soul  may  securely  re- 
pose. Another,  who  trusts  to  the  promises  of  earthly 
friends,  may  find  them  deserting  him  in  adversity; 
but  there  is  a  Christian  friendship  which  should  in- 
spire confidence,  and  there  is  a  Friend  in  heaven  who 
"sticketh  closer  than  a  brother."  Calculations  found- 
ed on  the  permanency  of  health  and  present  outward 
condition  may  prove  deceitful;  but  there  are  other 
things  which  form  a  safe  basis  of  calculation. 

The  false  confidence  which  involves  the  interests  of 
14 


154  FOUNTAIN    OF    WISDOM. 

the  soul,  is  much  more  to  be  dreaded  than  that  which 
merely  exposes  to  temporal  disappointments  and 
losses.  Religion  is  man's  first  and  great  concern,  and 
yet  how  few  comparatively  seriously  regard  it,  and 
rightly  understand  it.  Instead  of  diligently  seeking 
from  authentic  sources  a  knowledge  of  its  demands 
and  prohibitions,  its  promises  and  threatenings,  the 
multitude  content  themselves  with  vague  and  loose 
notions,  by  which  they  are  fatally  led  astray.  One 
maintains  a  decent  exterior  and  relies  upon  his  free- 
dom from  gross  vice  as  a  sufficient  guaranty  of  his 
final  acceptance;  another,  although  regardless  of 
every  obligation,  imagines  that  at  the  close  of  life  he 
may  escape  the  consequences  of  his  sin  by  a  hurried 
repentance ;  and  still  a  third,  by  a  perversion  of  di- 
vine truth,  expunges  hell  from  his  creed,  and  trusts 
his  soul  to  the  fiction  of  universal  salvation.  Where 
these  and  similar  errors  are  entertained,  men  become 
reconciled  to  their  spiritual  alienation  from  God,  and 
heap  up  to  themselves  wrath  against  the  day  of  wrath. 
Few  are  so  desperate  as  to  have  abandoned  their  hope 
of  final  salvation,  and  yet  few  put  themselves  to  the 
trouble  of  ascertaining  the  soundness  of  their  hope, 
and,  by  fervent  piety,  affording  the  evidence,  that  they 
are  pressing  towards  the  mark  for  the  prize,  which  is 
promised  only  to  the  self-denied  and  humble,  the  holy 
and  devout  followers  of  Jesus.  False  confidence  is 
indeed  the  master  device  of  Satan,  and  his  chief  tri- 
umph is  in  seeing  it  swept  away  at  a  moment,  when 
man  most  needs  a  steadfast  faith.  There  are  many 
ways  which  seem  right  to  men,  while  the  end  of  them 
turns  out  to  be  the  way  of  death.  They  are  self- 
confident,  they  disregard  timely  warning,  are  willing 
to  be  deceived,  and  thus  they  pass  the  brief  season  of 


FOUNTAIN    OF    WISDOM.  1-55 

their  earthly  sojourn,  hugging  their  errors,  until  the 
truth,  too  late,  bursts  upon  their  astonished  view,  and 
their  ruin  becomes  inevitable. 

Happy  art  thou,  0  my  soul,  if  thy  confidence  re- 
poses in  the  unerring  promises  of  thy  covenant  God. 
The  heavens  may  depart  and  the  earth  be  removed, 
but  the  word  of  thy  God  endure th  for  ever.  Hast  thou 
built  thy  hope  on  the  Rock  of  Ages?  Hast  thou 
made  Christ  all  thy  salvation  and  desire  ?  Through 
his  Spirit  hast  thou  been  sanctified?  Then  thy  confi- 
dence shall  not  disappoint  thee.  Thou  knowest  in 
whom  thou  hast  believed,  and  thou  mayest  well  be 
persuaded  of  his  ability  to  keep  that  which  thou  hast 
entrusted  to  him.  What  a  blessed  condition,  which  can- 
not be  affected  by  the  vicissitudes  of  time,  and  which 
shall  be  rendered  permanent  in  eternity !  Hear  thou  the 
word  of  the  Lord:  "Let  not  the  wise  man  glory  in 
his  wisdom,  neither  let  the  mighty  man  glory  in  his 
might.  Let  not  the  rich  man  glory  in  his  riches;  but  let 
him  that  glorieth,  glory  in  this,  that  he  understandeth 
and  knoweth  me,  that  I  am  the  Lord  which  exercise 
loving  kindness,  judgment  and  righteousness  in  the 
earth;  for  in  these  things  I  delight,  saith  the  Lord." 


156 


FOUNTAIN    OF    WISDOM. 


WARNINGS   AGAINST  LICENTIOUSNESS. 


The  mouth  of  strange  women  is 
a  deep  pit ;  he  that  is  abhorred  of 
the  Lord  shall  fall  therein. 

For  the  lips  of  a  strange  woman 
drop  as  an  honeycomb,  and  her 
mouth  is  smoother  than  oil : 

But  her  end  is  bitter  as  worm- 
wood, sharp  as  a  two-edged  sword. 

Her  feet  go  down  to  death ;  her 
steps  take  hold  on  hell. 

Hear  me  now  therefore,  O  ye 
children,  and  depart  not  from  the 
words  of  my  mouth. 

Remove  thy  way  far  from  her, 
and  come  not  nigh  the  door  of  her 
house : 

Lest  thou  give  thine  honour  un- 
to others,  and  thy  years  unto  the 
cruel : 

Lest  strangers  be  filled  with  thy 
wealth ;  and  thy  labours  be  in  the 
house  of  a  stranger ; 

And  thou  mourn  at  the  last, 
when  thy  flesh  and  thy  body  are 
consumed, 

And  say,  How  have  I  hated  in- 
struction, and  my  heart  despised 
reproof; 

And  have  not  obeyed  the  voice 
of  my  teachers,  nor  inclined  mine 
ear  to  them  that  instructed  me  ! 

I  was  almost  in  all  evil  in  the 
midst  of  the  congregation  and 
assembly. 

For  the  commandment  is  a 
lamp;  and  the  law  is  light;  and 
reproofs  of  instruction  are  the  way 
of  life: 


To  keep  thee  from  the  evil 
woman,  from  the  flattery  of  the 
tongue  of  a  strange  woman. 

Lust  not  after  her  beauty  in 
thine  heart ;  neither  let  her  take 
thee  with  her  eyelids. 

For  by  means  of  a  whorish  wo- 
man a  man  is  brought  to  a  piece 
of  bread  :  and  the  adulteress  will 
hunt  for  the  precious  life. 

Can  a  man  take  fire  in  his  bo- 
som, and  his  clothes  not  be  burned? 

Can  one  go  upon  hot  coals,  and 
his  feet  not  be  burned  ? 

So  he  that  goeth  in  to  his  neigh- 
bour's wife ;  whosoever  toucheth 
her  shall  not  be  innocent. 

Whoso  loveth  wisdom  rejoiceth 
his  father :  but  he  that  keepeth 
company  with  harlots  spendeth 
his  substance. 

For  her  house  inclineth  unto 
death,  and  her  paths  unto  the  dead. 

None  that  go  unto  her  return 
again,  neither  take  they  hold  of 
the  paths  of  life. 

Whoso  is  simple,  let  him  turn  in 
hither  :  and  as  for  him  that  want- 
eth  understanding,  she  saith  to 
him, 

Stolen  waters  are  sweet,  and 
bread  eaten  in  secret  is  pleasant. 

But  he  knoweth  not  that  the 
dead  are  there;  and  that  her  guests 
are  in  the  depths  of  hell. 

Her  house  is  the  way  to  hell, 
going  down  to  the  chambers  of 
death. 


In  eastern  countries,  where  custom,  instead  of  elevat- 
ing woman  to  an  equality  with  man,  and  regarding 
her  as  his  endeared  companion  and  adviser,  in  whose 


FOUNTAIN    OF    WISDOM.  157 

sympathy  and  love  he  may  find  his  sweetest  solace, 
degrades  her  to  be  the  minister  of  his  sensual  gratifi- 
cations, it  is  not  surprising  that  no  high  standard  of 
morals  should  be  observed  by  either  sex.  In  Chris- 
tian countries,  just  in  proportion  as  the  spirit  of  the 
gospel  is  infused  into  the  laws  and  customs  of  society, 
and  woman  occupies  her  appropriate  station,  there  is 
a  higher  reverence  for  virtue,  the  brightest  examples 
of  which  are  found  in  the  gentler  sex.  Partaking, 
however,  as  they  do,  of  a  sinful  and  fallen  nature, 
they  may  and  often  do  fall  from  their  high  estate,  and 
having  once  forfeited  their  place  in  society,  and  in- 
curred the  ban  of  excommunication,  they  become  the 
tempters  of  others.  Solomon  refers  to  the  abandoned 
woman,  whose  arts  are  employed  to  ensnare  the  un- 
wary ;  and  who,  being  herself  betrayed,  becomes  a  be- 
trayer in  her  turn.  The  loss  of  chastity  is  an  evil  not 
to  be  repaired,  and  from  which  the  unhappy  victim 
seldom  emerges. 

The  dangers  to  which  young  men  are  exposed,  in 
giving  a  loose  rein  to  their  licentious  passions,  are  here 
strikingly  portrayed,  and  the  picture  is  one  which 
suits  all  ages  and  countries.  In  large  cities  especially, 
how  numerous  are  the  temptations  and  facilities  to 
vice  of  this  kind  ;  and  when  youth,  impelled  by  pas- 
sion, and  unchecked  by  the  restraints  of  religion,  come 
within  the  vortex,  how  seldom  do  they  escape!  In 
such  circumstances  we  can  but  raise  the  warning 
voice. 

All  the  precepts  of  God's  law,  which  require  purity 
of  heart,  and  the  consecration  of  the  body  as  an  in- 
strument of  righteousness  unto  holiness,  are  violated 
by  the  unchaste.  The  soul  which  should  bear  the 
image  of  God,  is  defiled  in  its  imaginations,  and  pol- 

14* 


15S  FOUNTAIN    OF    WISDOM. 

luted  in  its  affections,  and  the  body,  which  should  be 
the  temple  of  the  Holy  Ghost,  partakes  of  the  degra- 
dation and  dishonour.  This  is  a  sin  which  perhaps 
more  than  any  other,  alienates  the  heart  from  God, 
and  excludes  it  from  communion  with  heaven.  It 
is  a  sin  against  the  best  laws  of  human  society,  tram- 
pling upon  the  sacred  relations  of  life,  invading  the 
peace  of  families,  despoiling  the  heart  of  its  best  affec- 
tions, and  the  mind  of  its  noblest  sentiments,  creating 
discords  and  dissensions,  and  covering  more  than  its 
perpetrators  with  shame  and  disgrace.  To  the  soul  it 
brings  disquietude,  anxiety,  remorse,  and  the  intolera- 
ble curse  of  God,  and  to  the  body,  disease  and  death. 
It  is  a  pregnant  source  of  other  flagrant  crimes;  drunk- 
enness is  its  companion,  and  murder  often  stalks  in 
its  train  ;  and  what  adds  terrible  emphasis  to  the  de- 
scription, it  is  a  sin  ivhich  is  seldom  repented  of,  and 
which  more  than  any  other  damns  the  soul  and  peo- 
ples the  regions  of  the  lost!  How  dearly  are  its 
gratifications  purchased!  with  what  disquieting  pains, 
loss  of  self-respect,  injury  to  reputation,  ruin  to  peace, 
of  mind!  How  terrible  are  the  weapons  it  furnishes 
to  conscience !  what  terrors  does  it  gather  around  a 
dying  bed!  How  deep  the  gloom  it  casts  upon  the 
future !  It  may  for  a  season  throw  around  itself  a 
thousand  fascinations,  but  sooner  or  later  it  will  "  a 
fury  frown."  0  young  man,  be  warned  and  flee  the 
danger.  Beware  of  the  seductions  of  the  already 
initiated,  flee  youthful  lusts,  and  solicit  the  aids  of 
religion  to  shield  thee  from  the  danger. 

My  soul,  remember  the  source  of  this  sin.  It  has 
its  origin  in  the  heart,  and  there  it  must  be  encounter- 
ed. "Lust  when  it  hath  conceived,  bringeth  forth  sin, 
and  sin,  when  it  is  finished,  bringeth  forth  death."    If 


FOUNTAIN    OF    WISDOM.  159 

thou  wouldst  avoid  the  deadly  result,  thou  must  con- 
tend against  the  impure  beginnings.  The  inward 
chamber  of  imagery  must  be  purged  ;  there  must  be 
no  tampering  with  sin  in  thought,  and  a  covenant 
must  be  made  with  the  eyes.  Appeal  to  a  divine 
power  for  aid.  God  can  preoccupy  the  mind  with 
holy  thoughts,  strengthen  every  virtuous  attempt,  and 
deliver  thee  from  the  snare  of  the  fowler.  Others 
have  triumphed,  so  mayest  thou.  Aim  to  be  holy  as 
the  angels,  holy  as  God,  and  to  all  the  blandishments 
of  vice  give  Joseph's  noble  answer,  "  How  can  I  do 
this  great  wickedness,  and  sin  against  God?" 


160  FOUNTAIN    OF    WISDOM. 


CONTRITION  AND  OBDURACY. 


He  that  covereth  his  sins  shall  {      Happy  is  the  man  that  feareth 
not  prosper :  but  whoso  confesseth   always  :  but  he  that  hardeneth  his 
and   forsaketh    them    shall   have  I  heart  shall  fall  into  mischief. 
mercy. 


All  men,  by  nature,  are  in  the  same  condition  of  sin, 
but  all  have  not  the  same  sense  of  this  condition.  To 
some  it  appears  in  its  true  colours,  as  one  of  fearful 
responsibility  and  danger;  whilst  to  others  it  is  a 
source  of  no  painful  apprehension.  According  to  the 
divine  testimony,  the  whole  race  of  man  is  apostate 
from  God  and  exposed  to  his  wrath  and  curse.  Still 
most  men  are  too  insensible  to  be  conscious  of  their 
guilt,  too  deaf  to  hear  the  thunders  of  Sinai,  and  too 
blind  to  perceive  the  terrible  fate  that  awaits  them. 
They  will  not  be  convinced  that  sin  is  their  ruin,  and 
they  will  not  be  persuaded  to  forsake  it.  Its  false  and 
deceitful  pleasures  have  more  charms  for  them  than  its 
punishment  has  terrors;  hence  they  can  turn  a  deaf 
ear  to  the  expostulations  of  God  and  to  the  invitations 
of  the  gospel,  and  look  without  emotion  on  the  scenes 
of  Gethsemane  and  Calvary.  Their  conscience  is 
perverted,  and  their  heart,  like  an  adamant,  im- 
penetrable. Such  is  the  state  of  most  men,  and  a 
truly  awful  one  it  is.  They  are  surrounded  by  cir- 
cumstances which  might  well  awaken  them,  but  they 
sleep  on;  and  while  the  infinitely  important  concerns 
of  eternity  are  disregarded,  they  indulge  their  lusts 
without  compunction,  and  eagerly  pursue  the  vanities 
of  the  world.  Every  thing  is  viewed  by  them  through 


FOUNTAIN    OF    WISDOM.  1G1 

a  distorting  medium,  which  magnifies  temporal,  and 
diminishes  eternal  things.  They  are  not  only  indif- 
ferent but  obdurate.  The  fate  of  such  is  certain.  If 
the  dying  man  obstinately  refuses  the  only  medicine 
that  can  heal  him,  he  hastens  his  own  doom,  and  the 
fault  is  his  own;  and  if  the  sinner  will  not  relent, 
but  clings  to  his  lusts,  rejects  the  Saviour,  incurs  the 
forfeiture  of  heaven,  and  braves  the  wrath  of  God, 
must  miserably  perish  and  that  without  remedy. 

Such,  however,  is  not  the  character  of  all.  The 
word  of  God  finds  an  entrance  into  some  hearts,  the 
obstinacy  of  which  becomes  subdued  by  an  humbling 
repentance.  They  obtain  an  insight  into  their  own 
souls,  and  detect  the  deep  depravity  there;  are  con- 
vinced of  the  heinousness  of  sin,  and  become  alarmed 
at  their  danger;  turn  their  eyes  to  the  cross,  and  seek 
an  interest  in  the  atoning  blood  of  the  Lamb.  How 
different  the  light  in  which  they  now  view  themselves! 
They  offer  no  vain  apologies,  and  instead  of  covering, 
they  confess  their  sins  and  forsake  them.  Repentance 
to  be  genuine  must  be  founded  on  a  conviction  of  the 
evil  nature,  as  well  as  the  evil  consequences  of  sin; 
it  must  have  respect  to  all  sin,  lead  to  its  renunciation, 
and  to  a  hearty  endeavour  after  new  obedience.  As 
it  implies  on  our  part  a  return  to  God,  so  on  his  part 
it  secures  a  restoration  of  his  life-giving  favour.  A 
broken  and  a  contrite  heart  is  a  sacrifice  well  pleasing 
in  his  sight;  and  while  he  beholds  the  proud  and  ob- 
durate sinner  afar  off,  he  has  respect  to  the  lowly. 

0  my  soul,  thou  hast  reason  for  everlasting  thank- 
fulness, if  thou  hast  been  led  to  mourn  over  thy  sinful 
condition  and  repent  of  thy  sinful  practice.  The  Spirit 
of  God  has  made  to  thee  the  discovery,  which  has  led 
thee  to  humble  thyself.      It  is  he  that   tore  from 


162  FOUNTAIN    OF    WISDOM. 

thy  sins  their  covering;  that  exhibited  to  thy  view 
Christ  crucified;  that  touched  thee  with  a  sense  of 
thy  ingratitude,  and  brought  thee  down  from  thy  tow- 
ering pride  to  the  dust  of  self-abasement.  Pray  for 
still  greater  discoveries,  for  still  deeper  humiliation; 
and  for  thy  daily,  hourly  sins,  prostrate  thyself  before 
God  and  ask  his  forgiveness.  It  is  thy  happiness  that 
he  can  forgive  without  dishonour  to  himself,  and  that 
he  has  promised  that  they  that  confess  and  forsake 
their  sins  shall  obtain  mercy.  Like  David  and  Peter, 
repent  and  return  to  duty,  with  renewed  alacrity  and 
zeal;  and  expose  not  thyself  to  the  hopeless  and  fruit- 
less repentance  of  Judas,  who,  when  ruin  was  impend- 
ing, could  only  look  on  Christ  as  insulted  and  betrayed. 
Better  to  feel  the  sorrows  of  contrition  now,  than 
the  despair  and  remorse  of  hell  hereafter.  As  thou 
art  always  sinning,  be  always  repenting;  and  hourly 
come  for  a  fresh  ablution  in  that  blood  which  cleanseth 
from  all  sin. 


FOUNTAIN    OF    WISDOM. 


163 


UNACCEPTABLE  WORSHIP. 


The  sacrifice  of  the  wicked  is 
an  abomination :  how  much  more, 
when  he  bringth  it  with  a  wicked 
mind. 

The  thoughts  of  the  wicked  are 
an  abomination  to  the  Lord :   but 


the  words  of  the  pure  are  pleasant 
words. 

He  that  turneth  away  his  ear 
from  hearing  the  law,  even  his 
prayer  shall  be  abomination. 


There  is,  it  is  probable,  no  nation  under  heaven, 
however  rude  or  barbarous,  which  has  not  some  form 
of  religious  worship.  A  sense  of  Deity,  with  what- 
ever obscurity  and  perversion  of  view  attended,  im- 
pels men  to  recognize  the  existence  of  a  superior 
being,  and  to  render  him  homage.  The  abominable 
fancies  and  polluted  rites  of  heathenism  demonstrate 
how  completely  the  native  depravity  of  the  heart 
may  obliterate  the  true  evidences  of  Deity  which  the 
works  of  creation  furnish,  and  pervert  the  very  nature 
and  design  of  religious  worship.  Their  imaginations 
being  vain  and  their  foolish  hearts  darkened,  '"  they 
change  the  glory  of  the  incorruptible  God  into  an 
image  made  like  to  corruptible  man,  and  to  birds  and 
four  footed  beasts  and  creeping  things."  We  need 
scarcely  say  that  the  worship  offered  to  idols,  must 
prove  unacceptable  to  the  true  God. 

Our  reference,  at  present,  is  more  particularly  to 
another  class  of  worshippers.  Many  who  are  sur- 
rounded by  the  light  of  Christianity,  and  have  a  clear 
and  explicit  revelation  of  the  will  of  God  on  this 
subject,  may  err  as  fatally  as  do  the  heathen.  Our 
Lord  has  assured  us  that  they  who  would  worship 


164  FOUNTAIN    OF    WISDOM. 

God  acceptably,  must  do  it  in  spirit  and  in  truth.  They 
must  have  intelligent  views  of  his  character,  approach 
him  by  the  way  which  he  has  constituted,  cultivate 
the  right  frame  and  temper  of  mind,  and  present  the 
sacrifice  which  he  requires.  All  these  particulars  are 
fully  explained  and  insisted  on  in  the  Holy  Scrip- 
tures. Now  can  we  suppose  that  God  will  accept  as 
a  substitute  for  this  worship,  an  empty  form  or  lip 
service  in  which  the  heart  has  no  interest?  Will  he 
accept  the  words  of  thanksgiving  where  there  is  no 
gratitude;  or  the  tender  of  homage  where  there  is  no 
reverence ;  or  the  expression  of  desires  which  are  not 
felt;  or  the  professions  of  love  which  are  insincere? 
Has  he  required  such  a  sacrifice  as  this  ?  When  he 
demands  humility,  will  he  accept  pride?  or  when  he 
requires  contrition,  will  he  be  satisfied  with  impeni- 
tence? or  will  he  accept  cherished  impurity  for  holi- 
ness? If  it  be  essential  to  acceptable  worship,  that 
the  heart  should  be  sincere;  that  it  should  have  an 
humbling  sense  of  its  sinfulness  and  dependence,  and 
that  it  should  not  only  express  a  gratitude  that  is  felt, 
but  solicit  further  favours  as  being  truly  desired;  then 
what  becomes  of  the  offering  of  the  hypocrite  ?  What 
will  avail  all  the  empty  ceremonies  of  the  formalist  ? 
If  the  throne  of  grace  be  accessible  only  in  one  way, 
how  can  God  look  with  complaisance  on  those  who 
set  aside  the  only  Mediator,  or  rely  on  mediators  who 
have  no  power  to  press  their  suit?  We  profanely 
mock  God  if  we  profess  adoration  for  his  perfections, 
and  yet  secretly  wish  that  his  nature  were  not  so  holy, 
nor  his  law  so  strict;  if  we  confess  sins  without  any 
wish  or  intention  to  forsake  them;  or  ask  for  salvation 
without  approving  his  plan,  or  having  any  disposition 


FOUNTAIN    OP    WISDOM.  1G5 

to  walk  in  that  narrow  way  through  which  alone  it 
can  be  obtained. 

Not  only  is  the  sacrifice  of  the  wicked  and  their 
very  prayer  an  abomination  to  God,  but  even  the 
worship  of  true  Christians  may  be  vitiated  by  care- 
lessness and  inattention,  and  especially  by  the  enter- 
tainment of  any  improper  feeling  or  disposition.  The 
single  case  referred  to  by  our  Lord,  may  sufficiently 
indicate  the  state  of  mind  in  which  the  Christian  is  to 
appear  at  the  mercy  seat.  "If  thou  bring  thy  gift  to 
the  altar,  and  there  rememberest  that  thy  brother  hath 
aught  against  thee,  leave  there  thy  gift  before  the 
altar  and  go  thy  way;  first  be  reconciled  to  thy  bro- 
ther, and  then  come  offer  thy  gift."  The  holy  fire  of 
devotion  cannot  burn  brightly  in  an  impure  and  foul 
atmosphere.  We  rise  to  God  only  in  proportion  as 
we  lay  aside  our  weights  and  especially  easily  beset- 
ting sins. 

0  my  soul,  thou  canst  live  and  be  in  health  only  in 
close  proximity  with  God;  and  how  canst  thou  ap- 
proach him  if  uncrucified  sin  obscures  thy  faith,  chills 
thy  love,  and  obstructs  thy  path?  Thy  God  is  holy, 
and  he  requires  a  holy  worship,  a  spiritual  worship, 
a  heart  worship.  Satisfy  not  thyself  with  a  regular 
attention  to  forms  ;  but  strive  to  infuse  life  and  feeling 
into  them.  It  is  thy  privilege  to  be  much  in  the  divine 
presence,  and  it  should  be  thy  pleasure  to  adore  his 
matchless  perfections;  to  thank  him  for  his  mercies ; 
to  confess  with  contrition  thy  sins,  and  to  ask  him  to 
bestow,  in  covenant  love,  the  things  which  are  requi- 
site and  necessary  as  well  for  the  body  as  the  soul. 
Thy  God  is  a  hearer  of  prayer;  let  him  therefore  often 
hear  thy  importunity.  Thou  hast  a  glorious  High 
Priest,  who  has  passed  into  the  heavens;  be  therefore 

15 


166  FOUNTAIN    OF    WISDOM. 

emboldened  to  come  in  his  name  to  obtain  grace  to 
help  in  time  of  need.  Here,  thou  must  necessarily 
worship  God  amid  many  imperfections;  but  look  with- 
in the  veil,  behold  the  angels  and  the  spirits  of  the 
just  made  perfect,  hear  [their  enraptured  strains  of 
praise,  and  be  encouraged  to  believe  that  thou  shalt 
soon  join  their  glorious  assembly  and  mingle  in  their 
worship,  without  any  of  those  sinful  hindrances  which 
now  repress  thy  aspirations. 

0  glorious  hour  !  O  blest  abode, 

1  shall  be  near  and  like  my  God ; 
And  flesh  and  sin  no  more  control 
The  sacredjpleasures  of  the  soul. 


FOUNTAIN    OF    WISDOM, 


167 


CHARACTER  AND  FATE  OF  THE  WICKED. 


Fools  make  a  mock  at  sin :  but 
among  the  righteous  there  is  fa- 
vour. 

An  ungodly  man  diggeth  up 
evil:  and  in  his  lips  there  is  as  a 
burning  fire. 

A  righteous  man  hateth  lying : 
but  a  wicked  man  is  loathsome, 
and  cometh  to  shame. 

The  wicked  worketh  a  deceitful 
work :  but  to  him  that  soweth  right- 
eousness shall  be  a  sure  reward. 

Though  hand  join  in  hand,  the 
wicked  shall  not  be  unpunished: 
but  the  seed  of  the  righteous  shall 
be  delivered. 

When  the  wicked  are  multiplied, 
transgression  increaseth :  but  the 
righteous  shall  see  their  fall. 

Folly  is  joy  to  him  that  is  des- 
titute of  wisdom :  but  a  man  of 
understanding  walkcth  uprightly. 


A  man  shall  not  be  established 
by  wickedness:  but  the  root  of 
the  righteous  shall  not  be  moved. 

The  way  of  the  wicked  is  an 
abomination  unto  the  Lord :  but 
he  loveth  him  that  followeth  after 
righteousness. 

As  righteousness  tendeth  to  life: 
so  he  that  pursueth  evil  pursueth 
it  to  his  own  death. 

The  house  of  the  wicked  shall 
be  overthrown:  but  the  tabernacle 
of  the  upright  shall  flourish. 

When  a  wicked  man  dieth,  his 
expectation  shall  perish  :  and  the 
hope  of  unjust  men  perisheth. 

The  memory  of  the  just  is 
blessed :  but  the  name  of  the  wick- 
ed shall  rot. 

The  wicked  shall  be  cut  off 
from  the  earth,  and  the  transgres- 
sors shall  be  rooted  out. 


In  the  nomenclature  of  the  world,  the  term  "wicked" 
is  almost  exclusively  applied  to  those  who  are  aban- 
doned in  principle  and  practice.  The  bold  and  im- 
pious blasphemer,  the  mad  atheist,  the  perpetrator 
of  such  vices  as  endanger  the  lives  and  property 
of  the  community,  would,  by  common  consent,  be 
thus  classed.  It  is  too  common,  however,  to  employ 
a  softening  and  exculpatory  phraseology  to  designate 
vices  which  are  equally  heinous  in  the  sight  of  God; 
but  which,  in  some  degree,  may  be  divested  of  their 
repulsive  grossness.  A  gentlemanly  profligate  will 
often  escape  censure,  where  a  vulgar  one  would  be 
condemned  without  mercy;  because  vice  in  the  one 


168  FOUNTAIN    OF    WISDOM. 

instance  is  accompanied  by  a  certain  air  of  refinement, 
of  which,  in  the  other,  it  is  destitute.  It  is  astonish- 
ing with  what  facility  an  irreligious  world  strips  the 
law  of  God  of  its  prohibitions,  and  how  adapted  to 
the  inclinations  of  the  libertine  is  the  code  of  morals 
which  it  prescribes  in  its  stead.  If  they  admit  the 
sanctions  of  the  divine  law  at  all,  they  would  confine 
their  application  to  outlaws  alone. 

Still  the  word  of  the  Lord  is  immutable.  All  un- 
righteousness is,  in  his  sight,  sin,  by  whomsoever 
committed;  and  under  the  general  head  of  wickedness 
are  included  not  only  the  more  flagrant  vices,  but 
sins  of  every  grade,  and  the  unbelief  of  the  heart  from 
which  they  all  proceed.  The  first  great  characteristic 
of  a  sinner  is  his  unbelief,  which  more  openly  or  se- 
cretly discredits  whatever  God  has  revealed,  respect- 
ing human  duty  and  its  sanctions.  Connected  with 
this,  and  of  which  it  is  a  principal  part,  is  a  native  de- 
pravity, every  feeling  of  which  is  in  opposition  to  God 
and  holiness;  and  then,  to  crown  all,  the  overt  acts  of 
transgression  which  are  the  development  of  the  in- 
ward principles.  A  wicked  man,  therefore,  is  one 
whose  heart  is  alienated  from  God;  who  makes  light 
of  the  doctrines  and  precepts  of  the  gospel ;  who  dis- 
regards his  moral  obligations;  obeys  the  impulses  of 
an  unsanctified  heart;  and  who  daily  breaks  the  com- 
mandments of  God  in  thought,  word,  and  deed.  All 
the  irreligious  who  have  not  abandoned  their  sin  and 
returned  to  their  allegiance  to  God,  are  embraced 
under  this  character,  although  they  may  not  publicly 
be  chargeable  with  profanity,  licentiousness,  fraud, 
falsehood,  or  cruelty.  A  mere  restraint  imposed  on 
the  outward  conduct  has  no  effect  in  changing  the 
moral  condition  of  the  heart.     There  are  certainly 


FOUNTAIN    OF    WISDOM.  169 

different  degrees  of  guilt  and  blame-worthiness,  and 
due  credit  is  to  be  accorded  to  the  outwardly  moral, 
in  comparison  with  the  abandoned ;  still  it  is  not  to  be 
concealed  that  all  unregenerate  men,  in  despite  of 
these  differences,  are,  in  the  sight  of  God,  the  wicked 
upon  whom  abideth  the  wrath  of  God.  The  wicked- 
ness'of  which  we  speak  is  universally  diffused.  There 
is  no  favoured  spot  on  earth  where  its  polluting  traces 
may  not  be  detected.  If  we  do  not  see  it  breaking 
forth,  at  every  step  we  take,  in  shocking  acts  of  de- 
pravity, we  still  observe  it  in  the  general  disregard  of 
men  for  religion,  and  in  their  engrossing  devotion  to 
merely  temporal  pursuits.  Believers  in  Jesus  are  the 
exception  to  the  general  rule.  They  are  few  in  com- 
parison with  the  whole  mass. 

Now  there  is  nothing  more  true  than  that  every  sin 
deserves  God's  wrath  and  curse;  and  except  by  a 
special  intervention,  such  as  the  gospel  provides,  it 
shall  be  thus  visited.  The  world  is  already  under  con- 
demnation; and  its  righteous  Governor  is  even  now 
expressing  his  abhorrence  for  sin  by  the  sufferings,  in 
mind  and  body,  which  are  inflicted  on  our  race.  Man 
is  not  permitted  to  go  onward  in  his  career  of  sin,  even 
for  the  very  limited  period  of  his  present  life,  without 
interruptions.  He  has  disquietude  of  mind,  bitter 
disappointments,  sad  bereavements,  painful  and  loath- 
some diseases,  and  the  certainty  ever  staring  him  in 
the  face,  that  he  must  soon  bid  adieu  to  all  the  loved 
scenes  of  earth,  and  make  his  dwelling  in  the  grave. 
Even  amidst  his  most  exquisite  enjoyments  he  is  sub- 
ject to  the  check,  that  they  must  soon  end,  and  that  in 
sorrow.  He  knows  not  what  a  day  or  even  an  hour 
may  bring  forth.  Did  death  close  the  scene  and  put 
a  period  to  his  existence,  it  might  still  be  tolerable; 

15* 


170  FOUNTAIN    OF    WISDOM. 

but  conscience  tells  him  there  is  an  endless  futurity. 
The  soul  never  ceases  to  exist,  and  the  wicked  cannot 
promise  themselves  even  the  wretched  hope  of  anni- 
hilation. The  anger  of  God,  which  is  known  here 
only  in  very  partial  exhibitions,  is  an  eternal  anger, 
and  it  will  be  inflicted  by  an  omnipotent  hand.  All 
human  language  must  fail  to  portray  the  intensity  of 
that  suffering  which  awaits  the  finally  impenitent. 
Who  can  conceive  of  an  immortal  soul  suffering  under 
an  eternal  anguish ;  always  dying  and  yet  never 
permitted  to  die!  A  man  on  earth,  excruciated  by 
acute  pain,  may  count  his  sufferings  by  hours,  but  the 
lost  soul,  as  it  cries  out,  "  when  shall  a  moment  of 
respite  come?"  hears  no  response  but  Eternity  !  The 
smoke  of  their  torment  ascendeth  up  for  ever  and  ever. 
0  could  human  eyes  pierce  the  dark  abyss ;  could 
human  ears  catch  the  notes  of  wailing  and  wo  ; 
could  the  indescribable  scenes  which  are  at  this 
moment  transacting  in  that  dark  prison  house  be  dis- 
closed ;  the  world  would  stand  mute  with  dread — its 
business  and  its  pleasures  would  in  a  moment  be  cast 
aside  as  impertinent.  Still  it  is  all  as  real  as  if  seen; 
the  immutable  God  has  avouched  its  truth;  and  if 
men  will  not  believe  him,  speaking  in  his  word,  neither 
would  they  believe  a  messenger  from  the  invisible 
world.  What  madness  in  men  to  defy  God,  and 
brave  the  terrors  of  his  unquenchable  wrath  ! 

0  my  soul,  thou  mayest  well  tremble  when  thou 
rememberest  the  hole  of  the  pit  whence  thou  wert 
digged ;  and  thou  mayest  well  be  sad  when  thou  re- 
flectest,  that  many  of  thy  fellow-creatures,  and  per- 
haps dear  kindred,  are  still  exposed,  in  their  impeni- 
tency,  to  all  the  fury  of  the  divine  anger.  Thou  hast 
deserved  hell,  and  yet  by  a  miracle  of  grace  thou  hast 


FOUNTAIN    OF    WISDOM.  171 

escaped.  Forget  not  all  his  benefits  who  has  plucked 
thee  as  a  brand  from  the  burning ;  and  if  thou  art 
now  enabled  to  rejoice  in  thy  deliverance,  still  remem- 
ber those  who  are  yet  exposed.  With  earnestness 
plead  with  them  to  flee  from  the  wrath  to  come ;  and 
with  importunity  plead  for  them  with  thy  God  and 
Saviour.  Pity  their  condition,  for  they  have  eyes 
but  see  not,  ears  but  hear  not,  neither  do  they  under- 
stand. They  go  on  as  the  ox  to  the  slaughter,  little 
dreaming  of  the  fate  which  awaits  them.  Let  them 
not  sleep  in  such  peril,  if  thou  canst  disturb  their 
slumber ;  suffer  them  not  to  hasten  to  their  dreadful 
doom,  if  thy  tears  and  entreaties  can  prevail  with 
them.  How  blessed  to  be  instrumental  in  saving  a 
soul  from  death,  and  in  covering  from  the  judgment 
to  come  the  multitude  of  its  sins ! 


172 


FOUNTAIN    OF    WISDOM. 


THE  WICKED   NOT  TO  BE  ENVIED. 


Be  not  thou  envious  against 
evil  men,  neither  desire  to  be  with 
them. 

For  their  heart  studieth  destruc- 
tion, and  their  lips  talk  of  mischief. 

Envy  thou  not  the  oppressor, 
and  choose  none  of  his  ways. 

Fret  not  thyself  because  of  evil 


men,  neither  be  thou  envious  at 
the  wicked ; 

For  there  shall  be  no  reward  to 
the  evil  man ;  the  candle  of  the 
wicked  shall  be  put  out. 

Let  not  thine  heart  envy  sin- 
ners :  but  be  thou  in  the  fear  of 
the  Lord  all  the  day  long. 


The  Psalmist,  in  one  of  his  divine  songs,  expressed 
the  extreme  perplexity  of  his  mind,  in  solving  the 
providence  of  God,  by  which  the  wicked  were  per- 
mitted to  enjoy  great  outward  prosperity.  There 
were  in  his  day,  as  there  are  at  present,  instances  of 
ungodly  persons  who  possessed  as  much  of  this  world 
as  the  most  covetous  could  desire;  and  who,  in  finish- 
ing their  career,  were  exempt  from  the  apprehensions, 
which,  to  the  dying  sinner,  are  often  the  precursors  of 
the  wrath  to  come.  In  other  words  they  lived  in  the 
enjoyment  of  prosperity,  and  met  death  with  insensi- 
bility. The  contemplation  of  this  fact  staggered  his 
faith,  and  his  "  steps  had  well  nigh  slipped."  Not 
only  this,  but,  comparing  their  exemption  with  his 
own  peculiar  sorrows,  he  confesses  that  he  was  "  en- 
vious of  the  foolish."  His  doubts,  however,  were 
soon  rebuked,  and  he  was  convinced  that  he  had  no 
reason  to  envy  the  wicked.  "  When  I  thought  to 
know  this,"  says  he,  "it  was  too  painful  for  me;  until 
I  went  into  the  sanctuary  of  God;  then  understood  I 
their  end.  Surely  tho-u  didst  set  them  in  slippery 
places,  thou  castedst  them  down  into   destruction. 


FOUNTAIN    OP    WISDOM.  173 

How  are  they  brought  into  desolation  as  in  a  moment, 
they  are  utterly  consumed  with  terrors.  As  a  dream 
when  one  awaketh,  so,  0  Lord,  when  thou  awakest, 
thou  shalt  despise  their  image — so  foolish  was  I,  [and 
ignorant."  In  another  psalm,  he  alludes  to  the  same 
subject,  without,  however,  expressing  any  of  this 
perplexity.  "  Fret  not  thyself  because  of  evil-doers, 
neither  be  thou  envious  against  the  workers  of  iniqui- 
ty; for  they  shall  soon  be  cut  down  like  the  grass, 
and  wither  as  the  green  herb.  I  have  seen  the  wicked 
in  great  power,  and  spreading  himself  like  a  green 
bay  tree;  yet  he  passed  away,  and  lo,  he  was  not; 
yea,  I  sought  him,  but  he  could  not  be  found." 

It  is  true  that  the  wicked  often  prosper.  As  they 
have  no  thought  or  desire  beyond  the  world,  and 
devote  themselves  to  its  acquisition,  they  obtain  a 
large  share  of  its  wealth,  honours,  and  political 
influence.  This  is  their  inheritance — alas,  their  only 
one.  On  the  contrary,  Christians  are  taught  to  expect 
tribulations,  and  are  forbidden  to  set  their  affections 
on  earthly  treasures  ;  and  hence  the  contrast  between 
their  outward  condition,  and  that  of  the  wicked  is 
often  remarkable.  There  are  seasons  when  a  weak 
faith  may  be  staggered  by  this  unequal  distribution, 
and  it  becomes  a  problem  of  difficult  solution,  why 
the  providence  of  God  should  thus  enrich  the  wicked, 
and  apparently  render  their  allotment  in  life  so  much 
easier  and  more  comfortable,  than  that  of  the  righteous. 
Even  dissatisfaction  and  envy  may  spring  up  in  the 
heart,  to  arraign  the  wisdom  and  justice  of  God. 
Eminent  saints,  who  have  passed  through  this  ordeal, 
have  recorded  their  experience  for  the  instruction  of 
those  who  are  to  succeed  them.  They  have  told  us 
that  God  is  the   interpreter  of  his  own  mysterious 


174  FOUNTAIN    OF    WISDOM. 

providences,  and  will  eventually  make  them  intelli- 
gible. 

There  are  various  considerations,  which  should 
satisfy  the  people  of  God  that  it  is  unreasonable  in 
them  to  envy  the  prosperity  of  the  wicked,  and  they 
are  such  as  these:  1.  Outward  prosperity  is  by  no 
means  an  infallible  mark  of  God's  favour,  for  it  is 
often  bestowed  on  the  wicked  that  it  may  destroy 
them.  2.  It  does  not  realize  its  promises;  and,  how- 
ever imposing  its  appearance,  it  may  be  attended  with 
great  personal  unhappiness.  3.  In  the  experience  of 
Christians,  it  has  been  found  to  be  a  hindrance,  rather 
than  a  means  of  promoting  their  ultimate  and  chief 
good.  4.  As  it  is  temporary  at  best,  and  liable  to 
sudden  changes,  it  is  a  miserable  inheritance  for  an 
immortal  man,  if  it  be  his  only  one.  Now,  if  it  is 
no  evidence  of  the  divine  favour,  if  it  exposes  to  the 
most  dangerous  temptations,  if  it  assists  not  the  soul 
in  its  heavenly  flight,  if,  in  most  instances,  it  is  suc- 
ceeded by  the  ruin  and  despair  of  the  soul,  should  its 
possessors  be  envied?  "What  shall  it  profit  a  man, 
if  he  gain  the  whole  world  and  lose  his  own  soul?" 
What  would  not  the  most  prosperous  sinner,  when  he 
sinks  into  perdition,  give  in  exchange  for  his  soul  ?  If 
permitted  to  begin  his  career  anew,  would  be  not  form 
a  very  different  estimate  of  things,  and  willingly  pre- 
fer poverty,  obscurity,  contempt,  and  pain,  with  the 
fear  of  God,  to  the  pride,  ostentation,  and  carnal 
enjoyments  of  his  former  condition  ?  Surely  he 
would.  The  wicked  are  to  be  pitied,  rather  than 
envied.  All  their  wealth  and  splendour  are  but  the 
gaudy  trappings  of  the  victim  which  is  destined  to  be 
sacrificed. 

My  soul,  wilt  thou  envy  sinners?      They  have 


FOUNTAIN    OP    WISDOM. 


175 


made  a  sad  choice  in  preferring  the  world  to  heaven, 
and  soon  will  they  be  awakened  to  the  full  conscious- 
ness of  their  folly.  Their  enjoyments  are  fitful,  and 
will  soon  terminate,  if  not  by  sudden  reverses,  at  least 
in  death.  Their  sun  will  go  down  in  endless  night, 
a  night  never  to  be  cheered  by  the  star  of  hope.  And 
canst  thou  envy  them  their  short-lived  happiness? 
Shouldst  thou  not  rather  mourn  over  their  infatua- 
tion? Be  thou  content  with  little  of  this  world,  for 
thou  hast  a  better  portion.  As  a  traveller,  thou 
shouldst  not  wish  to  be  incumbered  on  thy  journey; 
and  thou  mayest  cheerfully  encounter  the  little  priva- 
tions of  the  way,  as  there  is  a  glorious  recompense  of 
reward  and  joy  waits  thee  on  thy  arrival  at  thy  hea- 
venly home. 


To  confirm  the  contrast  which  has  been  drawn 
between  the  righteous  and  the  wicked,  we  subjoin  an 
additional  selection  from  the  remarks  of  Solomon, 
which  are  recommended  to  the  prayerful  considera- 
tion of  those  who  would  "know  wisdom  and  get 
understanding :" — 


The  righteousness  of  the  perfect 
shall  direct  his  way :  hut  the  wick- 
ed shall  fall  by  his  own  wickedness. 

The  righteousness  of  the  upright 
shall  deliver  them  :  but  transgres- 
sors shall  be  taken  in  their  own 
naughtiness. 

The  righteous  is  delivered  out 
of  trouble,  and  the  wicked  cometli 
in  his  stead. 

An  hypocrite  with  his  mouth 
destroyeth  his  neighbour :  but 
through  knowledge  shall  the  just 
be  delivered. 

When  it  goeth  well  with  the 
righteous,  the  city  rejoiceth :  and 
when  the  wicked  perish,  there  is 
shouting. 


By  the  blessing  of  the  upright 
the  city  is  exalted:  but  it  is  over- 
thrown by  the  mouth  of  the  wick- 
ed. 

A  good  man  obtaineth  favour  of 
the  Lord:  but  a  man  of  wicked 
devices  will  he  condemn. 

Behold,  the  righteous  shall  be 
recompensed  in  the  earth:  much 
more  the  wicked  and  the  sinner. 

The  integrity  of  the  upright 
shall  guide  them:  but  the  per- 
verseness  of  transgressors  shall 
destroy  them. 

Whoso  despiseth  the  word  shall 
be  destroyed  :  but  he  that  feareth 
the  commandment  shall  be  re- 
warded. 


176 


FOUNTAIN    OF    WISDOM. 


In  the  trangression  of  an  evil 
man  there  is  a  snare :  but  the 
righteous  doth  sing  and  rejoice. 

The  hope  of  the  righteous  shall 
be  gladness :  but  the  expectation 
of  the  wicked  shall  perish. 

The  way  of  the  Lord  is  strength 
to  the  upright :  but  destruction 
shall  be  to  the  workers  of  ini- 
quity. 

Blessings  are  upon  the  head  of 
the  just :  but  violence  covereth  the 
mouth  of  the  wicked. 

As  the  whirlwind  passeth,  so  is 
the  wicked  no  more :  but  the  right- 
eous is  an  everlasting  foundation. 

Evil  pursueth  sinners :  but  to 
the  righteous  good  shall  be  repaid. 

For  a  just  man  falleth  seven 
times,  and  riseth  up  again :  but 
the  wicked  shall  fall  into  mis- 
chief. 

They  that  are  of  a  froward 
heart  are  abomination  to  the  Lord: 
but  such  as  are  upright  in  their 
way  are  his  delight. 

For  the  froward  is  abomination 
to  the  Lord  :  but  his  secret  is  with 
the  righteous. 

Frowardness  is  in  his  heart,  he 


deviseth  mischief  continually ;  he 
soweth  discord. 

Therefore  shall  his  calamity 
come  suddenly;  suddenly  shall  he 
be  broken  without  remedy. 

There  shall  no  evil  happen  to 
the  just:  but  the  wicked  shall  be 
filled  with  mischief. 

A  wicked  doer  giveth  heed  to 
false  lips ;  and  a  liur  giveth  ear  to 
a  naughty  tongue. 

Good  understanding  giveth  fa- 
vour: but  the  way  of  transgres- 
sors is  hard. 

He  that  diligently  seeketh  good 
procurcth  favour:  but  he  that  seek- 
eth mischief,  it  shall  come  unto 
him. 

These  six  things  doth  the  Lord 
hate  :  yea,  seven  are  an  abomina- 
tion unto  him  : 

A  proud  look,  a  lying  tongue, 
and  hands  that  shed  innocent 
blood, 

An  heart  that  deviseth  wicked 
imaginations,  feet  that  be  swift  in 
running  to  mischief, 

A  false  witness  that  speaketh 
lies,  and  he  that  soweth  discord 
anions'  brethren. 


FOUNTAIN    OP    WISDOM.  177 


THE  UNCERTAINTY  OF  TIME. 

Boast  not  thyself  of  to-morrow  ;  for  thou  knowest  not  what 
a  day  may  bring  forth. 


There  is  nothing  which  forms  a  more  uncertain 
ground  of  calculation  than  the  continuance  of  time, 
and  yet  there  is  nothing  on  which  more  extravagant 
calculations  are  based.  The  scheming  and  ambitious 
confidently  look  forward  to  the  object  of  their  desires 
through  a  long  vista  of  years.  The  scholar,  while 
exhausting  the  midnight  oil,  and,  in  the  intensity  of 
his  application,  imperceptibly,  but  fatally  undermining 
his  health,  is  sustained  by  the  expectation  that,  in 
coming  years,  he  will  receive  the  meed  of  applause. 
The  soldier,  with  his  eye  fixed  on  the  highest  rank  in 
his  profession,  presses  towards  it  through  fields  of 
blood  and  slaughter,  as  if  he  himself  were  invulner- 
able to  the  stroke  of  death.  The  agriculturist,  in  his 
successful  operations,  lays  down  his  plans  for  pulling 
down  his  old  barns  and  building  larger  ones,  un- 
mindful, that  in  the  midst  of  his  preparations,  his  soul 
may  be  required  of  him.  The  merchant,  forgetting 
the  casualties  of  long  voyages  and  journeys,  makes 
his  arrangement  to  go  to  a  distant  city  and  there 
to  abide  a  year,  buying,  selling,  and  getting  gain, 
although  he  knows  not  what  may  be  on  the  morrow. 
The  young  man  and  the  maiden,  in  the  commence- 
ment of  their  career,  behold  in  long  perspective,  the 
prosperous  and  happy  scenes  through  which  they  ex- 
pect to  pass,  little  imagining  that  the  shadows  of  death 

16 


17S  FOUNTAIN    OF    WISDOM. 

may  settle  on  the  brow  in  which  age  has  ploughed 
no  furrows.  Thus  men,  in  all  situations  of  life,  are 
engaged  in  trading  on  an  imaginary  capital. 

"What  is  our  life?  It  is  even  a  vapour  which  ap- 
peareth  for  a  little  time,  and  then  vanisheth  away." 
Human  life  is  of  such  brief  continuance,  that  it  is 
numbered  by  days,  months,  and  years,  and  not  by 
centuries.  The  Holy  Scriptures  so  beautifully,  and 
yet  so  affectingly  describe  the  brevity  and  uncertainty 
of  our  earthly  sojourn,  as  to  supersede  the  necessity 
of  all  other  language.  "  Man  that  is  born  of  woman, 
is  of  few  days  and  full  of  trouble.  He  cometh  forth 
like  a  flower,  and  is  cut  down,  he  fleeth  also  as  a 
shadow,  and  continued!  not."  "  Our  days  on  earth 
are  as  a  shadow,  and  there  is  none  abiding."  "  Our 
days  are  swifter  than  a  weaver's  shuttle."  "  Our 
days  are  swifter  than  a  post,  they  fly  away.  They 
are  passed  away  as  the  swift  ships,  and  as  the  eagle 
that  hasteth  to  the  prey."  "  Lord,  make  me  to  know 
mine  end,  and  the  measure  of  my  days,  what  it  is, 
that  I  may  know  how  frail  I  am.  Behold  thou  hast 
made  my  days  as  a  handbreadth,  and  mine  age  is  as 
nothing  before  thee;  verily  every  man  at  his  best 
estate  is  altogether  vanity." 

In  view  of  this,  may  we  not  well  say,  "Boast  not 
thyself  of  to-morrow,  for  thou  knowest  not  what  a 
day  may  bring  forth."  Stake  nothing  on  those  cal- 
culations which  involve  the  probability  of  life's  con- 
tinuance; but  whatsoever  thy  hand  findeth  to  do,  do 
it  with  thy  might.  There  may  be  for  us  time  in  re- 
serve, but  there  may  not  be.  Our  mortal  frames  may, 
for  a  long  series  of  years,  withstand  the  shocks  which 
fall  upon  it.  It  may  escape  the  flood  and  earthquake, 
remain  unscathed  amidst  the  pestilence,  triumph  over 


FOUNTAIN    OF    WISDOM.  17.0 

disease,  and  be  destined  to  sink  under  the  gradual 
decays  of  age;  but — it  may  crumble  into  ruins  under 
the  first  rude  assault,  and  in  its  prime  and  vigour,  the 
decree  may  be  executed,  "  dust  thou  art,  and  unto 
dust  shalt  thou  return."  The  point  of  observation 
from  which  we  now,  in  fancy,  view  the  scenery  of 
future  years,  may  be  the  last  we  shall  reach.  The 
next  step  may  be  a  descent  into  the  dark  valley  and 
shadow  of  death.  Is  it  so  ?  The  experience  of  the 
world,  confirming  the  testimony  of  Scripture,  assures 
us  that  it  is. 

Yet  how  much  is  dependent  on  this  vapour,  which 
may  vanish  in  a  moment !  The  eternal  destiny  of  the 
soul!  Its  salvation  or  ruin!  Life,  brief  and  un- 
certain as  it  is,  is  the  only  period  allotted  for  pre- 
paration to  meet  the  great  Judge  of  quick  and  dead. 
If  squandered,  the  injury  is  irreparable.  No  work 
or  device  is  to  be  found  in  the  grave.  No  future 
opportunity  will  be  afforded  for  further  trial, — for  the 
correction  of  mistakes.  Irreligion  then  is  madness. 
It  places  the  unhappy  sinner  on  a  brink,  from  which, 
at  any  moment,  he  may  be  precipitated  into  ruin. 
Who  that  desires  the  salvation  of  his  soul  can  remain 
indifferent  to  the  motives  which  press  him  to  an  im- 
mediate decision  ?  God  is  merciful,  Christ  is  gracious, 
the  Holy  Spirit  is  ready  to  pour  forth  his  influences. 
The  Holy  Trinity  calls  upon  the  sinner  to  awake  to  a 
just  concern  for  his  soul,  the  open  grave  utters  its 
warning,  and  death  keeps  suspended  his  poised  jave- 
lin before  he  strikes!  The  present  moment  is  the 
sinner's  opportunity,  the  promise  waits,  but  death  is 
ready  to  affix  his  unalterable  seal  on  the  character 
and  destiny  of  the  soul. 

My  soul,  thou  art  connected  with  a  frail  tabernacle 


ISO  FOUNTAIN    OF    WISDOM. 

which  is  every  moment  liable  to  fall  into  ruin.  When 
this  connexion  fails,  thou  wilt  return  to  God,  to  be 
judged  according  to  the  deeds  done  in  the  body.  Em- 
ploy the  time  allotted  to  thee  in  making  thy  calling 
and  election  sure.  This  done,  thou  hast  nothing  to 
fear;  death  is  despoiled  of  its  sting,  and  the  grave  of 
its  victory;  and  although  a  voice  from  heaven  shall 
soon  declare,  "  time  shall  be  no  longer,"  thou  mayest 
rejoice  that  to  them  that  believe  in  Jesus,  it  shall  be 
succeeded  by  an  eternity  of  blessedness. 


FOUNTAIN    OF    WISDOM.  181 


THE  CONCLUSION. 


Although  in  the  preceding  selections  we  have  con- 
confined  ourselves  to  the  Book  of  Proverbs,  we  can- 
not part  company  with  the  reader,  without,  for  a 
moment,  directing  his  attention  to  Ecclesiastes  or  the 
Preacher,  another  production  of  the  wise  king  of  Is- 
rael, which  may  be  regarded  as  a  suitable  com- 
panion to  the  Proverbs. 

It  has  been  supposed,  and  not  without  reason,  that 
it  was  written  by  Solomon  in  his  old  age,  and  was 
designed  to  exhibit  his  views,  on  a  serious  and  delib- 
erate review  of  life.  Succeeding  to  the  throne  of  his 
father  David  in  early  life,  under  peculiar  marks  of 
divine  favour;  in  the  enjoyment  of  youthful  vigour; 
possessed  of  princely  wealth  and  power,  all  the  sources 
of  earthly  happiness  were  open  before  him.  His 
situation  exposed  him  to  peculiar  temptations,  and  he 
was  not  proof  against  their  insidious  power.  He 
drank  too  deeply,  for  his  own  peace,  of  the  captivat- 
ing, but  poisoned  chalice.  From  this  dream,  however, 
he  was  awakened,  and  reviewing  the  past  with  regret, 
he  has  left  to  the  world  the  advantages  of  his  expe- 
rience. The  spectator  of  his  outward  glory  might 
have  been  led  to  pronounce  him  a  truly  happy  man 
and  to  envy  him  his  estate;  but  his  own  heart  pro- 
nounced the  vanity  of  all  earthly  enjoyments,  while 
it  approved  only  of  the  heavenly  wisdom  which  he 
commended  to  others.  How  forcible  and  graphic 
16* 


1S2 


FOUNTAIN    OF    WISDOM. 


his  description  of  the  inanity  of  the  world's  pleasures, 
and  of  their  sorrowful  results ! 


I  said  in  mine  heart,  Go  to  now, 
I  will  prove  thee  with  mirth,  there- 
fore enjoy  pleasure:  and,  behold, 
this  also  is  vanity. 

I  said  of  laughter,  It  is  mad : 
and  of  mirth,  What  doeth  it? 

I  sought  in  mine  heart  to  give 
myself  unto  wine,  yet  acquainting 
mine  heart  with  wisdom;  and  to 
lay  hold  on  folly,  till  I  might  see 
what  was  that  good  for  the  sons 
of  men,  which  they  should  do  un- 
der the  heaven  all  the  days  of  their 
life. 

I  made  me  great  works;  I  build- 
ed  me  houses ;  I  planted  me  vine- 
yards : 

I  made  me  gardens  and  or- 
chards, and  I  planted  trees  in 
them  of  all  kind  of  fruits: 

I  made  me  pools  of  water,  to 
water  therewith  the  wood  that 
bringeth  forth  trees : 

I  got  me  servants  and  maidens, 
and  had  servants  born  in  my 
house;  also  I  had  great  posses- 
sions of  great  and  small  cattle 
above  all  that  were  in  Jerusalem 
before  me : 

I  gathered  me  also  silver  and 
gold,  and  the  peculiar  treasure  of 
kings  and  of  the  provinces :  I  gat 
me  men  singers  and  women  sing- 
ers, and  the  delights  of  the  sons  of 
men,  as  musical  instruments,  and 
that  of  all  sorts. 

So  I  was  great,  and  increased 
more  than  all  that  were  before  me 
in  Jerusalem :  also  my  wisdom 
remained  with  me. 

And  whatsoever  mine  eyes  de- 
sired I  kept  not  from  them,  I 
withheld  not  my  heart  from  any 


joy ;  for  my  heart  rejoiced  in  all 
my  labour :  and  this  was  my  por- 
tion of  all  my  labour. 

Then  I  looked  on  all  the  works 
that  my  hands  had  wrought,  and 
on  the  labour  that  I  had  laboured 
to  do :  and,  behold,  all  was  vanity 
and  vexation  of  spirit,  and  there 
was  no  profit  under  the  sun. 

And  I  turned  myself  to  behold 
wisdom,  and  madness,  and  folly  : 
for  what  can  the  man  do  that 
cometh  after  the  king  ?  even  that 
which  hath  been  already  done. 

Then  I  saw  that  wisdom  excel- 
leth  folly,  as  far  as  light  excelleth 
darkness. 

The  wise  man's  eyes  are  in  his 
head  ;  but  the  fool  walketh  in  dark- 
ness :  and  I  myself  perceived  also 
that  one  event  happeneth  to  them 
all. 

Then  said  I  in  my  heart,  As 
it  happeneth  to  the  fool,  so  it  hap- 
peneth even  to  me  ;  and  why  was 
I  then  more  wise  ?  Then  I  said 
in  my  heart,  that  this  also  is  va- 
nity. 

For  there  is  no  remembrance  of 
the  wise  more  than  of  the  fool  for 
ever;  seeing  that  which  now  is  in 
the  days  to  come  shall  all  be  for- 
gotten.  And  how  dieth  the  wise 
man  ?  as  the  fool. 

Therefore  I  hated  life  ;  because 
the  work  that  is  wrought  under 
the  sun  is  grievous  unto  me  :  for 
all  is  vanity  and  vexation  of  spi- 
rit. 

Yea,  I  hated  all  my  labour 
which  I  had  taken  under  the  sun: 
because  I  should  leave  it  unto  the 
man  that  shall  be  after  me. 


He  depicts  the  agitations  and  conflicts  of  his  own 
mind,  and,  with  great  probability,  his  own  unbeliev- 
ing doubts  and  conclusions,  when  thus  immersed  in 


FOUNTAIN    OP   WISDOM. 


1S3 


sensual  pleasures,  dissatisfied  with  himself,  and  dis- 
appointed in  his  hopes,  until  he  imagined  that  "man 
had  no  preeminence  over  a  beast,"  and  "  praised  the 
dead  which  are  already  dead  more  than  the  living 
which  are  yet  alive,"  and  concluded  that  the  negative 
condition  of  the  unborn  was  to  be  preferred  to  that 
of  either. 

He  was  a  monarch,  rich,  admired,  and  courted,  and 
yet  these  were  some  of  his  deliberate  conclusions : 


Moreover  the  profit  of  the  earth 
is  for  all :  the  king  himself  is 
served  by  the  field. 

He  that  loveth  silver  shall  not 
be  satisfied  with  silver;  nor  he 
that  loveth  abundance  with  in- 
crease :  this  is  also  vanity. 

When  goods  increase,  they  are 
increased  that  eat  them:  and  what 
good  is  there  to  the  owners  there- 
of, saving  the  beholding  of  them 
with  their  eyes  ? 

The  sleep  of  a  labouring  man 
is  sweet,  whether  he  eat  little  or 
much :  but  the  abundance  of  the 
ricli  will  not  suffer  him  to  sleep. 

There  is  a  sore  evil  which  I 
have  seen  under  the  sun,  namely, 
riches  kept  for  the  owners  thereof 
to  their  hurt. 

But  those  riches  perish  by  evil 
travail :  and  he  begetteth  a  son, 
and  there  is  nothing  in  his  hand. 

As  he  came  forth  of  his  mother's 
womb,  naked  shall  he  return  to  go 
as  he  came,  and  shall  take  nothing 
of  his  labour,  which  he  may  carry 
away  in  his  hand. 

And  this  also  is  a  sore  evil, 
that  in  all  points  as  he  came,  so 
shall  he  go  :  and  what  profit  hath 
he  that  hath  laboured  for  the 
wind  ? 


All  his  days  also  he  eateth  in 
darkness,  and  he  hath  much  sor- 
row, and  wrath  with  his  sickness. 

There  is  an  evil  which  I  have 
seen  under  the  sun,  and  it  is  com- 
mon among  men : 

A  man  to  whom  God  hath  given 
riches,  wealth,  and  honour,  so  that 
he  wanteth  nothing  for  his  soul  of 
all  that  he  desireth,  yet  God  giveth 
him  not  power  to  eat  thereof,  but 
a  stranger, 

For  what  hath  the  wise  more 
than  the  fool?  what  hath  the  poor 
that  knoweth  to  walk  before  the 
living? 

Better  is  the  sight  of  the  eyes 
than  the  wandering  of  the  desire: 
this  is  also  vanity  and  vexation  of 
spirit. 

That  which  hath  been  is  named 
already,  and  it  is  known  that  it  is 
man :  neither  may  he  contend 
with  him  that  is  mightier  than  he. 

Seeing  there  be  many  things 
that  increase  vanity,  what  is  man 
the  better  ? 

For  who  knoweth  what  is  good 
for  man  in  this  life,  all  the  days  of 
his  vain  life  which  he  spendeth  as 
a  shadow  ?  for  who  can  tell  a  man 
what  shall  be  after  him  under  the 
sun? 


Such  was  the  estimate  which  Solomon  formed  of 
the  world  after  he  had  thoroughly  gauged  it ;  and 


1S4 


FOUNTAIN    OF    WISDOM. 


then  he  reverted  to  those  more  rational  sources  of 
enjoyment  which  his  judgment  approved,  and  to 
which  he  directed  the  attention  of  those  who  were  to 
follow  him. 


A  good  name  is  better  than  pre- 
cious ointment,  and  the  day  of 
death  than  the  day  of  one's  birth. 

It  is  better  to  go  to  the  house  of 
mourning,  than  to  go  to  the  house 
of  feasting:  for  that  is  the  end  of 
all  men;  and  the  living  will  lay  it 
to  his  heart. 

Sorrow  is  better  than  laughter  : 
for  by  the  sadness  of  the  counte- 
nance the  heart  is  made  better. 

The  heart  of  the  wise  is  in  the 
house  of  mourning;  but  the  heart 
of  fools  is  in  the  house  of  mirth. 

It  is  better  to  hear  the  rebuke 
of  the  wise,  than  for  a  man  to 
hear  the  song  of  fools. 

For  as  the  crackling  of  thorns 
under  a  pot,  so  is  the  laughter  of 
the  fool :  this  also  is  vanity. 

Better  is  the  end  of  a  thing 
than  the  beginning  thereof:  and 
the  patient  in  spirit  is  better  than 
the  proud  in  spirit. 

Be  not  hasty  in  thy  spirit  to  be 
angry  :  for  anger  resteth  in  the 
bosom  of  fools. 

Wisdom  is  good  with  an  inherit- 
ance ;  and  by  it  there  is  profit  to 
them  that  see  the  sun. 

For  wisdom  is  a  defence,  and 
money  is  a  defence;  but  the  ex- 


cellency of  knowledge  is,  that 
wisdom  giveth  life  to  them  that 
have  it. 

In  the  day  of  prosperity  be  joy- 
ful, and  in  the  day  of  adversity 
consider. 

I  applied  mine  heart  to  know, 
and  to  search,  and  to  seek  out 
wisdom,  and  the  reason  of  things, 
and  to  know  the  wickedness  of 
folly,  even  of  foolishness  and  mad- 
ness : 

And  I  find  more  bitter  than 
death  the  woman,  whose  heart  is 
snares  and  nets,  and  her  hands  as 
bands:  whoso  pleaseth  God  shall 
escape  from  her ;  but  the  sinner 
shall  be  taken  by  her. 

Because  sentence  against  an 
evil  work  is  not  executed  speedily, 
therefore  the  heart  of  the  sons  of 
men  is  fully  set  in  them  to  do 
evil. 

Though  a  sinner  do  evil  an  hun- 
dred times,  and  his  days  be  pro- 
longed, yet  surely  I  know  that  it 
shall  be  well  with  them  that  fear 
God,  which  fear  before  him: 

But  it  shall  not  be  well  with  the 
wicked,  neither  shall  he  prolong 
his  days,  which  are  as  a  shadow; 
because  he  feareth  not  before  God. 


As  a  man  standing  on  that  point  of  observation, 
from  which  he  looks  back  upon  the  world,  whose 
pilgrimage  he  has  almost  accomplished,  and  forward, 
to  inevitable  death,  he  most  tenderly  admonishes  the 
young,  who,  from  their  susceptibility  and  inexpe- 
rience are  peculiarly  exposed,  to  avoid  the  allure- 


FOUNTAIN    OF    WISDOM.  1S5 

ments  and  temptations  with  which  they  are  beset, 
Hear  his  admonitions : 

"Rejoice,  0  young  man,  in  thy  youth;  and  let  thy 
heart  cheer  thee  in  the  days  of  thy  youth,  and  walk 
in  the  ways  of  thine  heart,  and  in  the  sight  of  thine 
eyes;  but  know  thou,  that  for  all  these  things,  God 
will  bring  thee  into  judgment. 

"  But  if  a  man  live  many  years,  and  rejoice  in  them 
all,  yet  let  him  remember  the  days  of  darkness;  for 
they  shall  be  many.     All  that  cometh  is  vanity. 

"  Remember  now  thy  Creator  in  the  days  of  thy 
youth,  while  the  evil  days  come  not,  nor  the  years 
draw  nigh,  when  thou  shalt  say,  I  have  no  pleasure 
in  them." 


In  closing  our  little  volume  we  may  most  appro- 
priately do  it  in  the  language  of  him  whose  Fountain 
has  furnished  these  refreshing  Rills. 

"  Let  us  hear  the  conclusion  of  the  whole 
matter:  fear  God,  and  keep  his  commandments; 
for  this  is  the  whole"  duty  of  man.  for  god 
shall  bring  every  work  into  judgment,  with 
every  secret  thing,  whether  it  be  good,  or 
whether  it  be  evil." 


1S6  FOUNTAIN    OF    WISDOM. 

WISDOM. 

Proverbs  viii.  22  —  31. 

Ere  God  had  built  the  mountains, 
Or  raised  the  fruitful  hills; 
Before  he  filled  the  fountains 
That  feed  the  running  rills  ; 
In  me,  from  everlasting, 
The  wonderful  I  am 
Found  pleasures  never  wasting, 
And  Wisdom  is  my  name. 

When,  like  a  tent  to  dwell  in, 
He  spread  the  skies  abroad, 
And  swathed  about  the  swelling 
Of  ocean's  mighty  flood: 
He  wrought  by  weight  and  measure, 
And  I  was  with  him  then; 
Myself  the  Father's  pleasure, 
And  mine  the  sons  of  men. 

Thus  Wisdom's  words  discover 
Thy  glory  and  thy  grace, 
Thou  everlasting  lover 
Of  our  unworthy  race  ! 
Thy  gracious  eye  surveyed  us, 
Ere  stars  were  seen  above ; 
In  wisdom  thou  hast  made  us, 
And  died  for  us  in  love. 

And  couldst  thou  be  delighted 
With  creatures  such  as  we, 
Who,  when  we  saw  thee,  slighted 
And  nailed  thee  to  a  tree  ? 
Unfathomable  wonder, 
And  mystery  divine ! 
The  voice  that  speaks  in  thunder, 
Says,  "  Sinner,  I  am  thine !" 

Cowr-ER. 


FOUNTAIN    OP    WISDOM. 

VANITY  OF  LIFE. 

Ecchtsiastes  i.  2. 

The  evils  that  beset  our  path, 

Who  can  prevent  or  cure  ? 
We  stand  upon  the  brink  of  death, 

When  most  we  seem  secure. 

If  we  to-day  sweet  peace  possess, 

It  soon  may  be  withdrawn; 
Some  change  may  plunge  us  in  distress 

Before  to-morrow's  dawn. 

Disease  and  pain  invade  our  health, 

And  find  an  easy  prey ; 
And  oft,  when  least  expected,  wealth 

Takes  wings  and  flics  away. 

A  fever  or  a  blow  can  shake 

Our  wisdom's  boasted  rule, 
And  of  the  brightest  genius  make 

A  madman  or  a  fool. 

The  gourds  from  which  we  look  for  fruit, 

Produce  us  only  pain ; 
A  worm  unseen  attacks  the  root, 

And  all  our  hopes  are  vain. 

I  pity  those  who  seek  no  more 

Than  such  a  world  can  give; 
Wretched  they  are,  and  blind,  and  poor, 

And  dying  while  they  live. 

Since  sin  has  filled  the  earth  with  wo, 

And  creatures  fade  and  die  ; 
Lord,  wean  our  hearts  from  things  below, 

And  fix  our  hopes  on  high. 

Newton. 


1SS  FOUNTAIN    OP    WISDOM. 

VANITY  OF    THE  WORLD. 

Ecclesiastes  i.  2.! 

God  gives  his  mercies  to  be  spent; 
Your  hoard  will  do  your  soul  no  good; 
Gold  is  a  blessing  only  lent, 
Repaid  by  giving  others  food. 

The  world's  esteem  is  but  a  bribe ; 

To  buy  their  peace  you  sell  your  own; 

The  slave  of  a  vain-glorious  tribe ; 

Who  hate  you  while  they  make  you  known. 

The  joy  that  vain  amusements  give, 
O!  sad  conclusion  that  it  brings! 
The  honey  of  a  crowded  hive, 
Defended  by  a  thousand  stings. 

'Tis  thus  the  world  rewards  the  fools 
That  live  upon  her  treacherous  smiles  ; 
She  leads  them  blindfold  by  her  rules, 
And  ruins  all  whom  she  beguiles. 

God  knows  the  thousands  who  go  down 
From  pleasure  into  endless  wo ; 
And  with  a  long  despairing  groan, 
Blaspheme  their  Maker  as  they  go. 

O  fearful  thought !  be  timely  wise; 
Delight  but  in  a  Saviour's  charms ; 
And  God  shall  take  you  to  the  skies, 
Embraced  in  everlasting  arms. 

CowrER. 


p""«>°"  Theological  Semmary-Speer  Library 


1    1012  01074  7782 


Date  Due 

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